Book^J : 

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SELECTION 



OF THE 



MOST CELEBRATED SERMONS 



OF 

JOHN CALYINffX^fA. 



MINISTER OF THE GOSPEL, AND ONE OF THE PRINCIPAL 
LEADERS IN THE PROTESTANT REFORMATION. 



NEVER BEFORE PUBLISHED IN THE UNITED STATES. 
TO WHICH IS PREFIXED 

A BIOGRAPHICAL HISTORY 

OF HIS LIFE. 



PHILADELPHIA: 

CHARLES DE SILVER, 
No. 253 Market Street. 
1856. 



.$5 
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BIOGRAPHY 



OF 



JOHN CALVIN, D. D. 



Extracted from John Mackenzie's Memoirs of the Life and Wri 
tings of Calvin. 



John Calvin, the celebrated Reformer, was born 
At Noyon, a town in Ficardy, on the 10th of July, 
1 509. Undistinguished by the splendour of family 
consideration, it was reserved for him to give dignity 
and perpetuity to a name, which had hitherto occu- 
pied an humble, but respectable, rank in society. 
His father, whose name was Gerard, a sensible and 
prudent man, had gained the esteem and friendship 
of all the neighbouring gentlemen, and particularly 
of the family of Montmor, a family of the first 
distinction in Picardy. John Calvin was brought 
up with the*children of this family, and accompa- 
nied them to Paris, where, with them, he pursued his 
studies under Marturin Cordier, a man illustrious 
for his erudition and integrity. 

His next tutor was a learned Spaniard, undei 
whose tuition he advanced so rapidly, that he soon 
entered upon the study of philosophy. But as he 
had from his youth discovered considerable piety, 
his father thought he should be following the incli- 
nation of his son, in consecrating him to theology 
He therefore procured for him, in the year 1529, a 
benefice in the cathedral church at Noyon, where 



4 



he was born. Here Calvin, though unordained, 
preached frequently. How little did it appear from 
Calvin's present situation and prospects, (a member 
and a minister of the church of Rome,) that he 
should be an instrument appointed to overthrow 
that pile of corruption ! 

Calvin, having been instructed in the true religion 
by one of his relatives, and having carefully perused 
the scriptures, began to be disgusted with the church 
of Rome, and resolved to renounce her commu- 
nion. His father, in the mean time, resolved to have 
him study the law, being convinced that it was the 
most certain method of acquiring riches and honour. 
Thus, either to comply with his father's wishes, or 
his own inclination, he quitted the study of theology, 
for that of the law : he removed to Orleans, where 
he made such progress in that science, under one 
of the most celebrated of all the French civilians, 
that he was considered rather a master than a 
scholar. In the absence of the professors, he fre- 
quently supplied their places, and acquired so much 
esteem in the university, that he was offered a doc- 
tor's degree. 

In the midst of his various employments, our re- 
former was a diligent student of the Holy Scrip- 
tures. He was so diligent at this time, that after 
having supped lightly, he continued reading until 
midnight ; and in the morning was employed, while 
in bed, in reviewing what he had read the night 
before. Although these late studies contributed to 
his extensive erudition, and his remarkable memory, 
yet they injured his health materially, and brought 
on that weakness of stomach with which he was 
afflicted during his life, and which at length short 
ened his days. 

Calvin studied Greek under Melchior Wolmar, a 
professor of considerable merit, and an excellent 
tutor. With his laborious studies he associated an 



5 



incessant perusal of the scriptures, and sometimes 
preached in a small town in Berri. His father 
dying, he was obliged to abandon the study of law 
and return to Noyon. He visited Paris shortly af- 
terwards, where he published his Commentary on 
Seneca's Book on Clemency, an author, the purity 
of whose sentiments were in perfect unison with 
the morals of Calvin. He was then only twenty- 
four years of age ; but, notwithstanding his youth, 
he soon became known, and highly esteemed. 

During his residence at Paris, renouncing the 
pursuit of all other sciences, he consecrated himself 
to theology and to God. While here, having spoken 
against some public errours in religion, an attempt 
was made to take him prisoner, but he made his 
escape by flight. The queen of Navarre, a princess 
of uncommon merit, having sent for Calvin, treated 
him with great respect. She made use of her in- 
fluence with the king, Francis L, her brother, to 
appease the tempest which had arisen against the 
reformed. Having quitted Paris, Calvin retired to 
Xaintonge, where, at the request of a friend, he 
composed some formularies of sermons and chris- 
tian exhortations, which he induced the rectors to 
use as homilies, in order to excite the people to pur- 
sue their inquiiies into the truth. 

Calvin soon returned to Paris, but having many 
enemies there, who had meditated his destruction, 
he was obliged to remain concealed. The fol- 
lowing year was disgraced by many cruelties in- 
flicted upon several pious characters. The king, 
Francis I., being influenced by the Catholics, was 
so highly incensed by some writings which had been 
published against the Mass, that he commanded 
eight of the reformed to be burned alive, in the mid- 
dle of the four most frequented parts of the city ; 
and swore he would not spare his own children, 
should they be infected with that execrable heresy. 



6' 



Considering the deplorable state to which his 
brethren were reduced, Calvin resolved to quit the 
kingdom. He therefore proceeded to Basil by the 
way of Lorraine, where he applied himself to the 
study of the Hebrew language. Though he wished 
at this time to remain in obscurity, as appears by a 
letter written to him by Bucer, yet he was constrain- 
ed to publish his Christian Institutes, to serve as an 
apology for his persecuted brethren. For as Francis 
I. was desirous of the friendship of the protestant 
princes of Germany, and knew that they would dis- 
approve of the murder of his protestant subjects, he 
affirmed that he had only put to death the Anabap- 
tists, who, far from making the word of God the 
rule of their faith, gave themselves up to their disor- 
dered imaginations, professing a contempt for ma- 
gistrates and sovereign authorities. 

Calvin, who could not bear to see the true religion 
thus calumniated, thought it necessary to publish his 
Institutes, which he dedicated to Francis I. While 
he was finishing this work, he learned that in many 
places of Italy, ideas were cherished favourable to 
the Reformation : he therefore flew to the celebra- 
ted Dutchess de Ferrare, the daughter of Louis XII., 
who received him with distinction, and whom Calvin 
confirmed in her principles. Notwithstanding this 
protection, the Inquisition, aroused by the name of 
Calvin, pursued him to the court of the Dutchess, 
from which he was obliged to make his escape. It 
was, no doubt, at this time that he arrived at the 
town of Piedmont, in which he at first preached the 
Reformation with success ; but from whence he was 
afterwards driven by intolerance. This fact is at- 
tested by a pillar of eight feet in height, still existing, 
erected to immortalize the arrival of Calvin at Aost, 
and his banishment from thence. 

On quitting Italy, Calvin returned to France : 
out on account of the persecutions which then ran 



? 



higli, he soon resolved to return to Basil or Stras- 
bourg. But the direct road being then impassable 
on account of the war, he was compelled to go 
through Geneva. This was in the month of Au- 
gust, 1536. The reformed religion had been won- 
derfully established there by Guillaume Farel and 
Pierre Viret. Calvin, not willing to pass through 
Geneva without paying his respects to them, made 
them a visit ; on which occasion, Farel earnestly 
entreated him to stop at Geneva, and help him in 
the labour to which God had called him. Calvin 
submitted to their wishes, and was received to the 
charge of the ministry the same month. 

From this time, says the Rev. A. Le Mercier, in 
his Church History of Geneva, " The excellent 
works, the various circumstances of the life, the 
great pains, and unwearied industry of this great 
man, make up a great part of the ecclesiastical his- 
tory of Geneva, for near thirty years." Soon after 
Calvin came to Geneva, he engaged in a defence of 
the reformed, who were attacked by the Anabap- 
tists, against whom he employed scripture and argu- 
ment with so much success, that he entirely expelled 
that sect from Geneva. In the same year he was 
obliged to plead his cause at Bern, against Caroly, 
who had accused him of Arianism. 

Geneva was at this time very far from being in a 
state of tranquillity, although the true religion was 
established, and the faith of the church of Rome 
abolished. Calvin and Farel were hated by those 
who preferred their vices and pleasures to good 
order ; they therefore united their efforts to get rid 
of those vigilant ministers. And taking advantage 
of some disagreements between the church of Bern 
and that of Geneva, respecting ecclesiastical dis- 
cipline, they procured an order from the council, 
by which these faithful ministers were commanded 
to leave the town in three days. Farel retired to 



8 



Neufchatel, and Calvin to Strasbourg ; where the 
council of that town appointed him professor of 
theology, and pastor of a French church, into 
which he introduced his ecclesiastical discipline. 

Calvin expressed much tenderness toward the 
Genevese, and took an interest in all their afflictions. 
He addressed several letters to them from Stras- 
bourg, wherein he exhorted them to repentance, to 
peace, to charity, and to the love of God ; teaching 
them to hope that a bright light would soon dissipate 
the fatal darkness in which they were enveloped. 
The event justified the prediction. At this time he 
republished his Christian Institutes, with many addi- 
tions : he also published a piece on the Lord's Sup- 
per, which was very much admired. He reclaimed 
many Anabaptists, who were brought to him from 
various parts ; and amongst others, Paul Volse, who 
died a minister of Strasbourg, and Jean Storder 
Liegeois, whose widow Calvin afterwards married, 
Dy the advice of Bucer : she was a person of ex- 
traordinary merit. 

Such were the occupations of Calvin until the 
fear 1541, when the Emperor Charles V. convoked 
\ diet at Worms, and afterwards at Ratisbonne, to 
settle the differences which had arisen in Germany. 
Calvin, by desire of the ministers of Strasbourg, as- 
sisted at the diet, in which he proved useful to the 
churches, and particularly to those of France. 
Philip Melancthon, who always spoke with applause 
of Calvin, called him The Theologian. 

The faction which had procured the banishment 
of Calvin being overthrown, the Genevese were 
anxious to recal him ; but he resisted the offers 
which they made him. At length, solicited afresh 
by the council and the ministers of that town, and 
encouraged by Bucer, who informed him that the 
council had revoked his banishment, on the 1st of 
May, 1541, he set out for Geneva, where, upon 



9 



his arrival, he was congratulated by the acclamations 
of the people. 

Shortly after his return, he composed a catechism 
in Latin and in French, divided into questions and 
answers. This work, which proved highly useful 
to the church, was so well received by different na- 
tions, that it was not only translated into many living 
languages, such as the German, the English, the 
Flemish, the Spanish, and the Italian, but also into 
Hebrew and Greek. Notwithstanding the relief 
which Calvin continually received from Farel and 
Viret, it is not easy to conceive how he sustained 
his various labours ; especially if we consider that 
he was the subject of several violent and continual 
disorders. During a fortnight in each month, he 
preached every day ; gave three lectures in theology 
every week ; assisted at all the deliberations of the 
Consistory, and at the meetings of the pastors ; met 
the congregation every Friday ; instructed the 
French churches by the frequent advices which they 
solicited from him ; defended the Reformation 
against the attacks of its enemies, and particularly 
those of the French priests ; was forced to repel 
his numerous antagonists, by various books which 
he composed for that purpose ; and found time to 
publish several other works. 

In addition to these occupations, the council, who 
knew that he was an excellent civilian, as well as 
theologian, consulted him in all important concerns, 
and charged him with many difficult commissions. 
He was particularly employed in framing the edicts 
and legislative acts of the town, which were com- 
pleted and approved in the year 1543. In this year 
he presented the church of Geneva with a liturgy, 
together with directions as to the manner of cele- 
brating the Lord's Supper, and Baptism. Mosheim 
says, " the senate of that city, by the request of Cal- 
vin, established an academy, which contributed much 



10 



to the success of his designs. He, with his col- 
league, Theodore Beza, and other divines of emi- 
nent learning and abilities, taught the sciences with 
the greatest reputation. The lustre which these 
great men reflected upon this infant seminary of 
learning, spread its fame through the distant nations 
with such amazing rapidity, that all who were 
ambitious of a distinguished progress in either sa- 
cred or profane erudition, repaired to Geneva. 
England, Scotland, France, Italy, and Germany, 
seemed to vie with each other in the number of 
their students, that were incessantly repairing to the 
new academy. By these means, and by the ministry 
of his disciples, Calvin gained proselytes and patrons 
to his theological system, in several countries of 
Europe. 

In the year 1547, Calvin composed a work en- 
titfed VJlntidote, against the doctrine contained in 
<hf) first seven sections of the Council of Trent. 
Be wrote also to the church of Rouen, to fortify 
nev against the artifices and errours of a certain 
nonk of the order of St. Francis, who was endea- 
vouring to infect that church with the heresy of 
Carpocrates. About this time he composed his 
commentaries on the Epistles of St. Paul. The 
church of Geneva, though surrounded by afflictions, 
increased rapidly ; and Calvin received, with every 
mark of tenderness, those who were banished from 
their country on account of their attachment to the 
gospel. He now met with a severe trial in the loss 
of his wife, a person of singular virtue and merit ; 
but though extremely affected by this affliction, he 
endured it with a constancy and resignation becom- 
ing his exalted character. 

The churches of Saxony, not being united in 
some things, consulted Calvin, who frankly gave his 
opinion on the subject ; and as Melancthon was ac- 
cused (though unjustly) of too much indifference on 



11 



this subject, he wrote to him respecting it. White 
God was on the one hand chastising* the German 
churches with the scourge of discord, he manifested 
his compassion to the churches of Switzerland ; for 
Calvin and Farel having made a visit to Zurich, com- 
posed all the differences which had arisen among 
them on the subject of the sacraments. Articles 
were agreed upon by the consent of the churches 
of Switzerland, and those of the Grisons ; and this 
agreement united the church of Zurich and that of 
Geneva in the closest bonds. 

The ministers of Geneva, in a public assembly, 
having illustrated and established the doctrine of 
predestination, approved of the work which Calvin 
had written on that subject. His writings were ah 
ready translated into the different languages of Eu- 
rope ; and Geneva was thronged with strangers 
from Germany, France, Poland, Hungary, and even 
from Spain and Italy, who came to consult him 
about the advancement of the Reformation, or to 
find shelter from the persecutions to which they 
were exposed in their native countries. Calvin 
was respected by none more than by the Protestants 
of England ; and by the desire of Archbishop Cran- 
mer, he had imparted to Edward VI. his advice 
relative to the best method of advancing the Refor- 
mation in that kingdom. Knox was affectionately 
received by Calvin as a refugee from England; and 
an intimate friendship was soon formed between 
them, which subsisted until the death of Calvin 
in 1564. 

Calvin, in the case of Servetus, has been harshly 
censured. It has been confidently pretended, and 
boldly asserted, that he through life, nourished an 
implacable hatred against Servetus, and that he em- 
ployed all his efforts to satiate it in the blood of the 
unhappy Spaniard. It is certain that Servetus had 
rendered himself odious to all who knew him, and 



12 



that the ideas of most persons agreed with those of 
Calvin on the punishment which he merited. It is 
evident from the letters of Farel and of Viret, that 
they did not blame Calvin in this affair. Bucerwas 
not ashamed to write that "Servetus deserved some- 
thing worse than death." The excellent Melancthon 
approved the punishment of Servetus. Writing to 
Calvin, he remarks : " In my opinion, your magis- 
trates have acted justly, in putting to death a blas- 
phemer, convicted by due process of law." Farel 
expressly says, that " Servetus deserved a capital 
punishment." And Beza defended the sentence. All 
these celebrated men entertained the same opinion 
on this subject ; and as no personal hatred of Ser- 
vetus can be imputed to them, it is at least as unjust 5 ? 
to accuse Calvin of it. 

Servetus was condemned upon extracts from his 
books, and from the edition of the Bible which he 
had published in 1552, and from a letter which he 
had written to Abel Paupin, a minister of Geneva. 
The principal accusations exhibited against him 
were, First, his having asserted that the Bible cele- 
brated improperly the fertility of the land of Canaan, 
whilst it was unfruitful and barren. Secondly, his 
having called one God in three persons a Cerberus ; 
a three headed monster. Thirdly, his having taught 
that God was all, and that all was God. To the 
council of Geneva, justice ought to be done with 
respect to this transaction, though we may blame 
the principles of its jurisprudence : they neglected 
nothing to discover the truth ; they multiplied their 
interrogatories, and employed all possible means to 
make Servetus retract : and, as they experienced 
the inutility of these measures, they wrote to the 
reformed Swiss cantons for their advice. Is it cre- 
dible ? they were unanimous in exhorting the coun- 
cil to punish the wicked man, and to put it out of his 
power to increase heresy. 



13 



If Calvin may be supposed to have influenced 
the Council of Geneva, can it be said that he con- 
trolled the Councils of four different states, and 
all the persons who were consulted by them, in form- 
ing their judgements 1 Shall the fury imputed to him 
render so many magistrates cruel, whom he had 
never known 1 It must be confessed, that the into- 
lerant spirit of the age dictated the sentence of Ser- 
vetus at Geneva. On the 27th of October, Serve- 
tus was condemned to be burnt alive ; and the sen- 
tence was executed on the same day. 

In the first place, let it be remembered, that the 
fate of Servetus was approved by the majority of 
celebrated ecclesiastics among the reformed of those 
times : it was also sanctioned by the church of Swit- 
zerland, who even recommended it. It had long 
been the custom at Geneva to proceed with violence 
against heretics. In the year 1536, several persons 
were deprived of their freedom for not embracing 
the received doctrine: from the year 1541, the 
Consistory possessed the right of forcing the magis- 
trates and the people to continue faithful to the holy 
doctrine, and to observe good morals. 

In 1558, Gentilis escaped death only by retrac- 
tion, though it was known to be feigned : and Cal- 
vin, in a letter which he wrote at that time, observed, 
" Servetus, by a recantation, might have averted his 
punishment : I would have it attested that my hos- 
tility was not so deadly ; but that by humility alone, 
had he not been deprived of his senses, he might 
have saved his life ; but I know not how to account 
for his conduct, without supposing him to have been 
seized with a fatal insanity, and to have plunged 
himself headlong into ruin." 

The civil and ecclesiastical jurisprudence of the 
tribunals with respect to heresy, was undoubtedly 
grossly inconsistent with the spirit of Christianity, 
and the principles of equity. But if we could tran- 
2 



14 



sport ourselves into that age, and contemplate the 
circumstances in which Calvin was placed, divesting 
our minds of prejudice, we should no doubt per- 
ceive that the sentence was that of the civil judges, 
and that they strictly followed the ordinary course 
of the law ; that Calvin followed the judgement of 
all the ecclesiastics of his time, and complied with 
the sanguinary laws of every country in Europe 
against heretics. 

It cannot, however, be denied, that in this in- 
stance Calvin acted contrary to the benignant spirit 
of the gospel. It is better to drop a tear over the 
inconsistency of human nature, and to bewail those 
infirmities which cannot be justified. He declares 
he acted conscientiously, and publickly justified the 
act. 

Calvin, being convinced that the best method to 
preserve the purity of religion was to enlighten 
men's understandings, used his utmost exertions to 
found a college, in which youth might be well in- 
structed. In the year 1556, he proposed the esta- 
blishment of one ; but foreign affairs prevented the 
Council from attending to the object at that time. 
At length, in the year 1559, he had the satisfaction 
of seeing his wishes accomplished ; a college being 
founded, and furnished with enlightened teachers : 
an academy was also erected, which acquired the 
esteem of foreigners by the celebrity of its pro- 
fessors. 

Calvin was this year attacked with a quartan ague, 
which laid the foundation of his subsequent illness 
and death ; for though he recovered his health eight 
months afterwards, he was so much reduced as 
never again to be perfectly restored. During his 
illness, he used to remark, that idleness was ex- 
tremely irksome to him. About this time he revised 
and republished his Institutes, in Latin and in 
French ; and corrected his Commentaries on 



Isaiah, m such a manner as to render it a new 
work. 

The Catholics at this time had obtained an entire 
influence over Henry II, and abused his compliance 
by exciting' a persecution against the Protestants. 
With this view, they induced that prince to publish 
several severe edicts against them, and to imprison 
some of the counsellors of the parliament of Paris, 
who were suspected of favouring their cause ; and 
inspired him with the design of destroying the JSTeto 
Ssct — a name by which they were then called. 
But while the church was overwhelmed with con- 
sternation, Henry II was mortally wounded at a 
tournament, by one of his captains of the guards, 
who, by his orders, had a few days before arrested 
the counsellors : this event changing the face of 
affairs, the reformed were delivered from a danger 
which appeared inevitable. 

After the death of Henry II, Calvin was accused 
of having raised a conspiracy against Francis II, 
although he had disapproved of the enterprise, and 
employed his efforts to subdue it. After the death 
of Francis II, Charles IX wrote to the Council of 
Geneva in 1581, to complain of their receiving into 
the town the enemies of France, and fostering those 
public disturbers. Calvin was accordingly sum- 
moned, with his colleagues, before the Council ; and 
admitted that the pastors had sent into France seve- 
ral pious men, to regulate the churches there, which 
they had been solicited to do ; but that they were 
too deeply occupied about the advancement of reli- 
gion to be employed in sowing troubles in the king- 
dom ; and that he was ready, with his colleagues, 
to answer their accusers before the king. Chailes 
acknowledged apparently the innocence of Calvin 
and his colleagues, for nothing farther was heard 
upon the subject. 

Soon afterwards, Calvin published a work show- 



16 



ing the errours with which the work of Gentilis, 
against the Creed of Athanasius, was filled. He 
also published at this time his work on Daniel, which 
he dedicated to the churches of France. The dis- 
putes in which Calvin was interested were not yet 
finished: in 1561, a fresh discussion arose between 
him and Baldwin, who had published, during the 
conference of Poissy, a book of Cassander's : to 
,his work Calvin replied ; a controversy ensued, in 
the course of which a warmth of temper was be- 
trayed on both sides, which reflected no honour on 
the disputants ; but which is far from being singular 
in theological controversies. 

The disorders of Calvin were visibly increasing, 
and it was evident that he was making rapid advan- 
ces toward another world. His afflictions, however 
weighty, never dejected him. His usual duties of 
visiting the sick and afflicted, of preaching and 
giving theological lectures, were punctually dis- 
charged : and knowing that the churches of France 
were not only openly attacked, but secretly defamed 
to the German princes, he drew up their confession 
of faith, which was presented to the Diet of Frank- 
fort. 

Calvin's disorders were still growing worse, which 
rendered his exertions at this period almost incredi- 
ble ; for notwithstanding his reduced state, he could 
not be induced to remit, in the slighest degree, his 
ordinary occupations. Amongst his numerous avo- 
cations at this time, were the exhortations which he 
gave on the subject of the Holy Trinity ; his an- 
swers to the deputies of the Synod of Lyons ; the 
Commentaries which he composed in French and 
in Latin, upon the Books of Moses ; as well as his 
Commentary upon the Book of Joshua, which he 
began this year, and finished a little before his death. 

The year 1564, occasioned a deep and lasting 
grief to Geneva. On the second of February he 



17 



delivered his last sermon, and on the same day, his 
last theological lecture. His asthma deprived him 
of the use of his voice, and he abstained from all 
the functions of his charge. He was sometimes 
carried to the congregation, but seldom spoke. 

In a letter which he wrote to the physicians, he gave 
an account of the maladies which his various labours 
of body and mind had brought upon him. For, be- 
sides being of a dry and feeble temperament, ar.d 
strongly inclined to consumption, he slept very un- 
soundly. During ten years, at least, he ate nc 
dinner, taking no nourishment until supper-time 
He was subject to a head-ache, the only remedy 
for which was fasting ; on account of which he 
sometimes remained thirty-six hours without eating. 
He was also frequently attacked by the hemorrhoids, 
which were brought on partly by his efforts in 
preaching, and partly by the excessive use of aloes : 
and five years before his death he was seized with a 
spitting of blood. 

After Calvin was cured of the quartan ague, he 
was attacked by the gout : he was afterwards af- 
flicted with the colick, and a few months before his 
death, with the stone. The physicians exhausted 
their art upon him, and no man ever observed their 
instructions with more regularity. But as to what 
relates to the labours of the mind, he had so little 
respect to his health, that the most violent head- 
aches never prevented his appearance in the pulpit 
in his turn. Afflicted as he was by so many mala- 
dies, he was never known to pronounce a word un- 
worthy of a christian, or of a man of constancy 
and courage. In his greatest agonies, lifting his 
eyes to heaven, he was accustomed to repeat the 
words, " How long, O Lord !" When in health, he 
frequently made use of these words, with reference 
to the calamities of his brethren in Jesus Christ, 
2* 



IS 



whose afflictions were much more painful to him 
than his own. 

Calvin having been informed by a letter from Fa- 
rel, that, though he was eighty-four years of age, 
and loaded with infirmities, he had resolved to visit 
nim ; replied, " I wish you perfect health, my very 
dear brother; and since God intends you should 
remain in this world after me, remember ever our 
union, which hath produced so many advantages to 
the church, and the fruit of which we shall gather 
in heaven. I beg, however, that you would not on 
my account expose yourself to the fatigue of a 
journey. My respiration is difficult, and I am about 
to breathe the last gasp, happy to live and die in Je- 
sus Christ, who is gain to all his children in life and 
in death ; I bid you, and all my brethren, my last 
adieu." 

On the day of his death, which was the 24th of 
May, he appeared to speak with less difficulty, and 
more strength. But it was the last effort of nature. 
About eight o'clock in the evening, the signs of 
death appeared suddenly in his face ; he continued 
speaking, however, with great propriety, until his 
last breath, when he appeared rather to fall asleep 
than die. 

On the day following, the whole city was plunged 
into the most inconceivable grief ; for the republick 
regretted the wisest of its citizens ; the church its 
faithful pastor, and the school its incomparable mas- 
ter. Many ran in crowds to his room, and could 
scarcely be persuaded to separate themselves from 
his body. Calvin, after having been concerned in 
the establishment of many churches in France, Ger- 
many, England, and Poland, and having committed 
his flock, as well as pupils, to his friend and disciple 
Theodore Beza, closed his indefatigable career ; and 
left behind him in the city which had been the prin- 
cipal theatre of his exertions, a reputation for piety. 



19 



learning, and wisdom, which has fallen to the lot of 
scarcely aify among his fellow-labourers. 

On Sunday, the day after his death, about eight 
o'clock in the morning, his body was covered and 
enclosed in a wooden coffin ; and at two o'clock 
in the afternoon he was conveyed, without any 
pomp, to the common burying place, called Plein 
Palais. The ministers, professors, and almost all 
the inhabitants of the town, attended at the funeral 
ceremony with expressions of the deepest grief. 
No inscription was put upon his tomb, because he 
had expressly forbidden it ; but the following elegant 
epigram was written by his friend Beza. 

Shall honour'd Calvin to the dust return, 

From whom e'en Virtue's self might virtue learn; 

Shall he — of falling- Rome the greatest dread, 

By all the good bewailed, and now (tho' dead) 

The terrour of the vile — lie in so mean, 

So small a tomb, where not his name is seen? 

Sweet Modesty, who still by Calvin's side 

Walk'd while he liv'd, here laid him when he died. 

O happy tomb with such a tenant graced ! 

O envied marble o'er his ashes placed ! 

Calvin was fifty-four years old when he died, half 
of which time he spent in the labours of the minis- 
try. He was of the middle size, a pale face, brown 
complexion, and brilliant eyes, which announced 
the penetration and vivacity of his mind. Neat and 
modest in his habits, as well as moderate in his eat- 
ing, he had no less horrour of luxury than of im- 
purity. He ate, indeed, so little, that during seve- 
ral years he partook of only one meal a day, on ac- 
count of the weakness of his stomach. He slept 
but little. Being of a bilious habit, he was easily 
excited to choler, a susceptibility considerably in- 
creased by a studious and laborious life. 

Though Calvin was sufficiently attached to his 
own opinions, he respected those of others ; and 
though fixed in his sentiments, he knew how to es- 



20 



teem and commend those who did not hold, and 
even those who condemned them. It is well known 
that he was thoroughly decided on the doctrine of 
predestination ; he, however, translated into French, 
the Sum of Theology, by Melancthon, who was 
considerably more reserved on this subject than 
Calvin. In a preface which Calvin wrote to that 
work, he described with energy the disputes so ill 
managed on those subjects ; saying, that " they 
were perplexed and contused, and produced no fruit 
of profitable instruction." 

When it is recollected that the writings of Calvin 
fill twenty foli-o volumes ; that he maintained a con- 
stant and extensive correspondence on the subject 
of the Reformation, and the state of the Protestant 
churches ; and that he was continually employed in 
preaching— in giving theological lectures — and in 
assisting at all the deliberations of the Consistory ; 
it might be supposed, as has been observed, that his 
" soul of fire" must have been supported by " a 
frame of adamant." Had he anticipated eternal life, 
as the wages of laborious piety, he could not have 
exemplified a more blameless life ; but he looked 
for it, as " the gift of God through Jesus Christ our 
Lord." 



CAE, VIM'S SERMONS, 



SERMON I. 

I Timothy, Chap. iii. verse 16. 

16 And without controversy great is the mystery of godliness ; God 
was manifest in the flesh, justified in the Spirit, seen of angels, 
preached unto the Gentiles, believed on in the world, received up 
into glory. 

We noticed in the morning how St. Paul exhorted 
Timothy to behave himself in his office ; showing 
him to what honour God had advanced him, in that 
he had placed him to govern his house. He showed 
him also that the office itself was honourable ; be- 
cause the church upholdeth the truth of God in this 
world, and that there is nothing more precious, or 
more to be sought after, than to know God, and to 
worship and serve him, and be certain of his truth, 
that we might thereby obtain salvation. All this is 
kept safe for us : and thus, so great a treasure is 
committed to our care by means of the church ; ac- 
cording to the words .of St. Paul. This truth is well 
worthy to be more highly esteemed than it is. 

What a hidden thing is this, and how wonderful a 
matter ; that God was manifest in the flesh, and be- 
came man ! does it not so far surpass our under- 
standing, that when we are told of it, we are asto- 
nished 7 Yet notwithstanding, we have a full and 
sufficient proof, that Jesus Christ being made man, 
and subject to death, is likewise the true God, who 
made the world, and liveth forever. Of this, his 
heavenly power beareth us witness. Again, we have 
other proofs : to wit, he was preached unto the Gen- 



22 



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tiles ; who before were banished from the kingdom 
of God : and that faith hath had its course through- 
out the whole world, which at that time was shut up 
among the Jews ; and likewise Christ Jesus was 
lifted up on high, and entered into glory, and sitteth 
on the right hand of God the Father. 

If men despise these things, their unthankfumess 
shall be condemned : for the very angels have hereby 
come to the knowledge of that which before they 
knew not of. For it pleased God to hide the means 
of our redemption from them, to the end that his 
goodness might be so much the more wonderful to 
all creatures : thus we see St. Paul's meaning. He 
calleth the church of God, the keeper of his truth : 
he likewise showeth that this truth is such a trea- 
sure, as ought to be highly esteemed by us. And 
why so? let us mark the contents of the gospel ; 
God abased himself in such a manner, that he took 
upon himself our flesh ; so that we have become his 
brethren. Who is the Lord of glory, that he should 
so far humble himself, as to be joined to us, and 
take upon him the form of a servant, even to suffer 
the curse that was due to us 1 St. Paul comprehend- 
ed all things whatsoever that Jesus Christ received 
in his person ; to wit, that he was subject to all our 
infirmities, sin only excepted. 

It is true that there is no blemish in him, but all 
pureness and perfection. Yet so it is, thai he K f came 
weak as we are, that he might have compassion and 
help our feebleness ; as it is set forth in the epistle to 
the Hebrews, chap. iv. 15. He that had no sin 
suffered the punishment due to us ; and was, as it 
were, accursed of God the Father, when he offered 
himself a sacrifice ; that through his means we 
might be blessed ; and that his grace which was 
hidden from us, might be poured upon us. When 
we consider these things, have we not occasion to be 
astonished % Do we consider what a being God is 1 



CALVIN'S SERMONS. 



23 



We can in no wise reach unto his majesty, which 
containeth all things in itself ; which even the angels 
worship. 

What is there in us ? If we cast our eyes upon 
God, and then enter into a comparison, alas ! shall 
we come near this highness which surmounteth the 
heavens 1 Nay, rather can we have any acquaint- 
ance with it 1 For there is nothing but rottenness 
in us ; nothing but sin and death. Then let the liv- 
ing God, the well-spring of life, the everlasting glo- 
ry, and the infinite power, come ; and not only ap- 
proach to us and our miseries', our wretchedness, 
our frailty, and to this bottomless pit of all iniquity 
that is in men ; let not only the majesty of God 
come near this, but be joined to it, and made one with 
it, in the person of our Lord Jesus Christ ! What is 
Jesus Christ ? God and man ! But how God and 
man 1 whit difference is there between God and 
man 1 

We know that there is nothing at all in our na- 
ture but wretchedness and misery ; nothing but a 
bottomless pit of stench and infection ; and yet in 
the person of our Lord Jesus Christ, we see the 
glory of God who is worshipped by angels, and like- 
wise the weakness of man ; and that he is God and 
man. Is not this a secret and hidden thing, worthy 
to be set out with words, and likewise enough to 
ravish our hearts ! The very angels could never 
have thought upon it, as here observed by St. Paul. 
Seeing it pleased the Holy Ghost to set forth the 
goodness of God, and show us for how precious a 
jewel we ought to esteem it, let us beware on our 
part that we be not unthankful, and have our minds 
so shut up, that we will not taste of it, if we cannot 
thoroughly and perfectly understand it. 

It is enough for us to have some little knowledge 
of this subject ; each one ought to be content with 
what light is given him, considering the weakness of 



24 



calvin's sermons. 



our judgement ; and looking for the day wherein 
that which we now see in part, shall be wholly and 
perfectly revealed to us. Yet notwithstanding, we 
must employ our minds and studies this way. Why 
doth St. Paul call this a mystery of faith, that Jesus 
Christ, who is God everlasting, was manifest in the 
flesh 1 It is as much as if he should say, when we 
are gathered to God, and made one body with the 
Lord Jesus Christ, we shall behold the end for which 
we were made ; to wit, that we might know that 
God is joined and made one with us in the person of 
his Son. 

Thus, we must conclude that no man can be a 
christian, unless he know this secret which is spoken 
of by St. Paul. Should we now examine, and ask 
both men and women whether they know what these 
words mean, that God was manifest in the flesh, 
scarcely one in ten could make so good an answer as 
would be looked for from a child. And yet we need 
not marvel at it ; for we see what negligence and 
contempt there is in the greatest part of mankind. 
We show and teach daily in our sermons, that God 
took upon him our nature : but how do men hear 
them ? Who is there that troubleth himself much to 
read the scripture 1 There are very few that attend 
to these things ; every man is occupied with his own 
business. 

If there be one day in the week reserved for reli- 
gious instruction, when they have spent six days in 
their own business, they are apt to spend the day 
which is set apart for worship, in play and pastime ; 
some rove about the fields, others go to the taverns 
to quaff : and there are undoubtedly at this time as 
many at the last mentioned place, as are here as- 
sembled in the name of God. Therefore, when we 
see so many shun and flee from this doctrine, can we 
marvel that there is such a brutishness, that we 
know not the rudiments of Christianity 1 We are 



calvin's sermons. 



25 



apt to consider it as a strange language, when men 
tell us that God was manifest in the flesh. 

But this sentence cannot be put out of God's re- 
gister. We have no faith, if we know not that our 
Lord Jesus Christ is joined to us, that we may be- 
come his members. It seemeth that God would stir 
us up to think upon this mystery, seeing we are so 
sleepy and drowsy. We see how the devil stirreth 
up these old makebates to deny the humanity of Je- 
sus Christ, and his Godhead : and sometimes to 
confound them both ; that we may not perceive two 
distinct natures in him : or else to cause us to 
believe that he is not the man who fulfilled the pro- 
mises in the law ; and consequently descended from 
the stock of Abraham and David. 

Is it indeed the case, that such errours and here- 
sies as were in the church of Christ at the beginning, 
are set forth in these days ] Let us mark well the 
words that are here used by St. Paul : God was 
manifest in the flesh. When he calleth Jesus Christ 
God, he admits this nature which he had before the 
world was made. It is true, there is but one God, but 
in this one essence we must comprehend the Father, 
and a wisdom which cannot be severed from him, 
and an everlasting virtue, which always was, and 
shall forever be in him. / 

Thus, Jesus Christ was true God ! as he was the 
wisdom of God before the world was made, and be- 
fore everlastingness. It is said, he was made mani- 
fest in the flesh. By the word flesh, St. Paul gives 
us to understand that he was true man, and took 
upon him our nature. By the word manifest, he 
showeth that in him there were two natures. But we 
must not think that there is one Jesus Christ which 
is God, and another Jesus Christ which is man ! but 
we must know him only as God and man. Let us 
so distinguish the two natures which are in him, that 
vi a > may know that the Son of God is our brother 
3 



26 



CALVIN S SERMONS. 



God suffereth the old heresies, which in times past 
troubled the church, to make a stir again in our 
days, to stir us up to diligence. The devil goeth 
about to destroy this article of our belief, knowing 
it to be the main prop and stay of our salvation. 

If we have not this knowledge of which St. Paul 
speaketh, what will become of us 1 We are all 
Adam's children ; and therefore accursed : we are 
in the bottomless pit of death. There is nothing 
but death and condemnation in us, until we know 
that God came down to seek and save us. Until 
we are thus learned, we are weak and miserable. 
Therefore, the devil went about doing all in his pow- 
er to abolish this knowledge, to mar it, and mix it 
with lies, that he might utterly bring it to nought. 
When we see such a majesty in God, how dare we 
presume to come nigh him, seeing we are full of mi- 
sery ! We must have recourse to this link of God's 
majesty, and the state of man's nature together. 

Do what we can, we shall never have any hope, 
or be able to lay hold of the bounty and goodness of 
God, to return to him, and call upon him, until we 
know the majesty of God that is in Jesus Christ ; 
and likewise the weakness of man's nature, which 
he hath received of us. We are utterly cast off 
from the kingdom of heaven, the gate is shut against 
us, so that we cannot entertherein. The devil hath be- 
stowed all his art to pervert this doctrine ; seeing that 
our salvation is grounded thereon. We should there- 
fore be so much the more confirmed and strength- 
ened in it : that we may never be shaken, but stand 
steadfast in the faith, which is contained in the gospel. 

First of all we have this to note, that we shall 
never know Jesus Christ to be our Saviour, until we 
know that he was God from everlasting. That 
which was written of him by Jeremiah the prophet, 
must needs be fulfilled : chap. ix. 24. " Let him that 
glorieth. glory in this, that he understandeth and 



calvin's sermons. 



2? 



knoweth nie, that I am the Lord." St. Paul show- 
eth that this must be applied to the person of our 
Lord Jesus Christ : and thereupon he protesteth that 
he made no account of any doctrine or knowledge, 
only to know Jesus Christ. 

Again, how is it possible for us to have our life in 
him, unless he be our God, arid we be maintained 
and preserved by his virtue ] How can we put our 
trust in him 1 for it is written, Jer. xvii. 5. " Cursed 
be the man that trusteth in man, and maketh flesh 
his arm." Again, how can we be preserved from 
death except by God's infinite power 1 Although the 
scriptures bear no record of the Godhead of Christ 
Jesus, it is impossible for us to know him as our 
Saviour, unless we admit that he possesses the whole 
majesty of God ; unless we acknowledge him to be 
the true God ; because he is the wisdom of the Fa- 
ther whereby the world was made, preserved, and 
kept in being. Therefore let us be thoroughly re- 
solved in this point, whenever we speak of Jesus 
Christ, that we lift our thoughts on high, and woi 
ship this majesty which he had from everlasting, and 
this infinite essence which he enjoyed before he 
clothed himself in humanity. 

Christ was made manifest in the flesh : that is to 
say, became man ; like unto us in all things, sin 
only excepted : Heh, iv. 15. Where he saith, sin 
only excepted, he meaneth that our Lord Jesus was 
without fault or blemish. Yet notwithstanding, he 
refused not to bear our sins ; he took this burden 
upon himself, that we through his grace might be 
disburdened. We cannot know Jesus Christ to be a 
mediator between God and man, unless we behold 
him as man. When St. Paul would imbolden us to 
call upon God in the name of our Lord Jesus CLiist, 
he expressly calleth him man. 

St. Paul saith, 1 Tim. ii. 5. " There is one God, 
and one mediator between God and men, the man 



28 



calvin's sermons. 



Christ Jesus." Under this consideration, we may in 
his name, and by his means come familiarly to God, 
knowing that we are his brethren, and he the son of 
God. Seeing there is nothing but sin in mankind, 
we must also find righteousness and life in our flesh. 
Therefore if Christ has not truly become our brother, 
if he has not been made man like unto us, in what 
condition are we ? Let us now consider his life and 
passion. 

It is said, Hebrews ix. 26. (speaking of Christ,) 
" But now once in the end of the world hath he ap- 
peared, to put away sin by the sacrifice of himself." 
And why so 1 St. Paul showeth us the reason in 
Romans v. 18. "As by the olfence of one judge- 
ment came upon all men to condemnation ; even so 
by the righteousness of one the free gift came upon 
all men unto justification of life." If we know not 
this, that the sin which was committed in our na- 
ture, was repaired in the self-same nature, in what 
situation are we 1 upon what foundation can we stay 
ourselves? Therefore, the death of our Lord Jesus 
Christ could not profit us one whit, unless he had 
been made man, like unto us. 

Again, if Jesus Christ were only God, could we 
have any certainty or pledge in his resurrection ? that 
we should one day rise again 1 It is true that the 
Son of God rose again : when we hear it said, that 
the Son of God took upon him a body like unto 
ours, came of the stock of David, that he is risen 
again, (seeing our nature is of itself corruptible,) 
and is lifted up on high into glory, in the person of 
our Lord Jesus Christ, "we are made to sit toge- 
ther in heavenly places in Christ Jesus." Eph. ii. 6. 
Therefore, those that went about to bring to nought 
man's nature, in the person of the Son of God, are 
to be the more detested. For the devil raised up in 
old times, some individuals, who declared that Jesus 
Christ appeared in the shape of man, but had not 



calvin's sermons. 



29 



man's true nature : thereby endeavouring to abolish 
God's mercy towards us, and utterly destroy our 
faith. 

Others have imagined that he brought a body with 
him from heaven ; as though he partook not of our 
nature. This was declared by that detestable here- 
tick, (who was here put to death,) that Jesus Christ 
had a body from everlasting ; composed of four ele- 
ments : that the Godhead was at that time in a visi- 
ble shape, and that whenever the angels appeared, it 
was his body. What madness it is to make such an 
alchymy, to frame a body for the Son of God ! 
What shall we do with that passage which saith, 
Heb. ii. 16, 17. " He took not on him the nature of 
angels, but he took on him the seed of Abraham. 
Wherefore in all things it behooved him to be made 
like unto his brethren, that he might be a merciful 
and faithful high priest in things pertaining to God, 
to make reconciliation for the sins of the people." 

It is said, he took upon him our flesh, and became 
our brother. Yea, and that he was made like unto 
us, that he might have pity upon us, and help our in- 
firmities. He was made the seed of David, that he 
might be known as the redeemer that was promised 1 
whom the fathers looked for from all ages. Let us 
remember that it is written, the Son of God appear- 
ed in the flesh ; that is, he became very man, and 
made us one with himself ; so that we may now call 
God our father. And why so ] because we are of 
the body of his only son. But how are we of his 
bodv 1 because he was pleased to join himself to us, 
that we might be partakers of his substance. 

Hereby we see that it is not a vain speculation, 
when men tell us that Jesus Christ put on our flesh: 
for hither we must come, if we will have a true 
knowledge of faith. It is impossible for us to trust 
in him aright, unless we understand his manhood : 
we must also know his majesty, before we can trust 



30 



calvin's sermons. 



m him for salvation. We must know moreover that 
Jesus Christ is God and man, and likewise that he is 
but one person. 

Here again the devil tries to stir up the coals of 
strife, by perverting- or disguising- the doctrine which 
St. Paul teacheth us. For there have been here- 
ticks, who have endeavoured to maintain that the 
majesty and Godhead of Jesus Christ, his heavenly 
essence, was forthwith changed into flesh and man- 
hood. Thus did some say, with many other cursed 
blasphemies, that Jesus Christ was made man. What 
will follow hereupon ? God must forego his nature, 
and his spiritual essence must be turned into flesh. 
They go on further, and say, Jesus Christ is no more 
man, but his flesh has become God. 

These are marvellous alchymists, to make so 
many new natures of Jesus Christ. Thus, the devil 
raised up such dreamers, in old times, to trouble the 
faith of the church ; who are now renewed in our 
time. Therefore, let us mark well what St. Paul 
teaches us in this place ; for he giveth us good ar- 
mour, that we may defend ourselves against such 
errours. If we would behold Jesus Christ in his true 
character, let us view in him this heavenly glory, 
which he had from everlasting : and then let us come 
to his manhood, which has been described hereto- 
fore ; that we may distinguish his two natures. This 
is necessary, to nourish our faith 

If we seek lifn in Jesus Christ, we must under- 
stand t>at, he faith the whole Godhead in him ; for it is 
written, Psalm xxxvi. 9. " For with thee is the foun- 
tain of life : in thy light shall we see light." If we 
would be maintained against the devil, and withstand 
the temptations of our enemies, we must know that 
Jesus Christ is God. To be short, if we would put our 
whole trust and confidence in him, we must know 
that he possesses all power ; which he could not 
have, unless he were God. Who is he that hath all 



calvin's sermons. 



33 



power ? It is he that became feeble and weak ; the 
son of the virgin Mary ; he that was subject to 
death ; he that bore our sins : he it is, that is the 
well-spring of life. 

We have two eyes in our head , each performing 
its office : but when we look steadfastly upon a 
thing, our sight, which is separate of itself, is joined 
together, and becometh one ; and is wholly occupied 
in beholding that which is set before us : even so are 
there two diverse natures in Jesus Christ. Is there 
any thing in the world more different than the body 
and soul of man] His soul is an invisible spirit that 
cannot be seen or touched ; which hath none of these 
fleshly passions. The body is a corruptible lump, 
subject to rottenness ; a visible thing which can be 
touched : the body has its properties, which are en- 
tirely different from that of the soul. And thus we 
ask, what is man ? A creature, formed of body and 
soul. 

If God used such a workmanship in us, when he 
made us of two diverse natures, why should we think 
it strange, that he used a far greater miracle in Jesus 
Christ 1 St. Paul uses these words, was manifest, 
that we may distinguish his Godhead from his man- 
hood ; that we may receive him, as God manifest in 
the flesh ; that is to say, him, who is truly God, and 
yet hath made himself one with us : therefore we 
are the children of God ; he being our justification, 
we are delivered from the burden of our sins. See- 
ing he hath cleansed us from all our misery, we have 
perfect riches in him ; in short, seeing he submitted 
himself to death, we are now sure of life. 

, St. Paul addeth, " He was justified in the spirit." 
The word justified, is oftentimes used in scripture, for 
approved. When it is said, he was justified, it is not 
that he became just, it is not that he was acquitted 
by men, as though they were his judges, and he 
bound to give them an account : no, no ; there is no 



32 



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such thing ; but it is when the glory is given him 
which he deserveth, and we confess him to be what 
indeed he really is. It is said, the gospel is justified 
when men receive it obediently, and through faith 
submit themselves to the doctrine that God teacheth : 
so in this place, it is said, Jesus Christ was justified 
in spirit. 

We must not content ourselves by looking at the 
bodily presence of Jesus Christ, which was visible, 
but we must look higher. St. John says, chap. i. 
God was made flesh ; or the word of God, which is 
the same. The word of God, which was God before 
the creation of the world, was made flesh ; that is, 
was united to our nature : so that the son of the 
virgin Mary, is God ; yea, the everlasting God ! His 
infinite power was there manifested ; which is a sure 
witness that he is the true God ! St. Paul saith, 
Romans i. Jesus Christ our Lord was made of the 
seed of David ; he likewise adds, he was declared to 
be the Son of God. 

It is not enough for us to behold him with our na- 
tural eyes ; for in this case, we should rise no higher 
than man : but when we see, that by miracles and 
mighty works, he showeth himself to be the Son of 
God, it is a seal and proof, that in abasing himself, 
he did not leave off his heavenly majesty ! There- 
fore, we may come to him as our brother : and at 
the same time worship him as the everlasting God ; 
by whom we were made, and by whom we are pre- 
served. 

Were it not for this, we could have no church ; 
were it not for this, we could have no religion ; were 
it not for this, we could have no salvation. It would 
be better for us to be brute beasts, without reason 
and understanding, than to be destitute of this know- 
ledge : to wit, that Jesus came and joined his God- 
head with our nature ; which was so wretched and 
miserable. St. Paul declares this to be a mystery ; 



calvin's sermons. 



S3 



that we may not come to it proudly and arrogantly, 
as many do who wish to be thought wise ; this has 
caused many heresies to spring up. And indeed, 
pride hath always been the mother of heresies. 

When we hear this word, mystery, let us remem- 
ber two things ; first, that we learn to keep under our 
senses, and flatter not ourselves that we have suffi- 
cient knowledge and ability to comprehend so vast a 
matter. In the second place, let us learn to climb 
up beyond ourselves, and reverence that majesty 
which passeth our understanding. We must not be 
sluggish nor drowsy ; but think upon this doctrine, 
and endeavour to become instructed therein. When 
we have acquired some little knowledge thereof, we 
should strive to profit thereby, all the days of our 
life. 

When we become possessed of this knowledge, 
that the Son of God is joined to us, we should cast 
our eyes upon that which is so highly set forth in 
him ; that is, the virtue and power of the Holy 
Ghost. So then, Jesus Christ did not only appear 
as man, but showed indeed that he was Almighty 
God ! as all the fulness of the Godhead dwelt in 
him. If we once know this, we may well perceive, 
that it is not without cause that St. Paul saith, all the 
treasures of wisdom are hidden in our Lord Jesus 
Christ. 

When we have once laid hold on the promises of 
this mediator, we shall know the height and depth, 
the length and breadth, yea, and whatsoever is neces- 
sary for our salvation : so that we may stay our faith 
upon him, as upon the only true God ; and likewise 
behold him as our brother ; who hath not only come 
near to us, but hath united and joined himself to us 
in such a manner, that he hath become the same 
substance. If we have come to this, let us know 
that we have arrived to the perfection of wisdom, 
which is spoken of by St. Paul in another place ; 



34 



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that we may fully rejoice in the goodness of God ; 
for it hath pleased him to lighten us with the bright- 
ness of his gospel, and to draw us into his heavenly 
kingdom. 



SERMON I*. 

2 Timothy, Chap. i. verses 8 and 9. 

8 Be not thou therefore ashamed of the testimony of our Lord, 
nor of me his prisoner : but be thou partaker of the afflictions 
of the gospel, according- to the power of God ; 

9 Who hath saved us, and called us with an holy calling-, not ac- 
cording- to our works, but according; to his own purpose and 
grace, which was given us in Christ Jesus before the world 
began. 

Although God shows his glory and majestv in 
the gospel, yet theunthankfulness of men is such, that 
we have need to be exhorted, not to be ashamed oi 
this gospel. And why so 1 because God requires all 
creatures to do him homage : yet the greater part 
rebel against him ; despise, yea, and are at defiance 
with the doctrine whereby he would be known and 
worshipped. Although men are so wicked as to 
lift up themselves against their maker, let us, notwith- 
standing, remember that which is taught us in this 
place ; to wit, that we be not ashamed of the gos- 
pel ; for it is the witness of God. 

If the gospel be not preached, Jesus Christ is, as 
it were, buried. Therefore, let us stand as wit- 
nesses, and do him this honour, when we see all 
the world so far out of the way ; and remain stead- 
fast in this wholesome doctrine. St. Paul here set- 
teth his own person before us : not that he wished 
particularly to be approved, but because we often 
get in difficulty, if we separate ourselves from 
the servants of God. When there is a minister 
of the word of God troubled, molested, and per 



calvin's sermons. 



35 



secuted, we are apt to forsake him m time of need, 
thinking it is but mortal man : but in doing this, 
we offend God ; because this man that suffereth, 
beareth the mark of the gospel : thus the cause of 
God is betrayed. Therefore, St. Paul saith to 
Timothy, be not ashamed of me. 

The mind of Timothy might have been shaken ; 
therefore, St. Paul saith to him, though the world 
despise me, though they mock and hate me, yet must 
thou not be moved by these things ; for I am the pri- 
soner of Jesus Christ. Let the world speak evil of 
me ; it is not for my offences : God alloweth my 
cause ; for indeed it is his. I suffer not for mine 
own evil doings, having his truth always on my side. 
Therefore, the cause of my persecution is, because 
I have maintained the word of God, and continue to 
maintain it. Thou shouldst not be guided by the 
world's judgement, for men are carried away with 
evil affections. Let it be sufficient for thee then, that 
I am as it were a pledge for the Son of God ; that he 
magnifieth my person ; that if it be reproachful to 
the world, it ceases not to be honoured before God, 
and his holy angels. 

Let us not deceive Jesus Christ in the testimony 
we owe him, by stopping our mouths, when it is 
needful to maintain his honour, and the authority of 
his gospel. Yea, and when we see our brethren af- 
flicted for the cause of God, let us join with them, 
and assist them in their affliction. Let us not be sha- 
ken by the tempests that arise, but let us always re- 
main constant in our purpose ; and stand as wit- 
nesses for the Son of God, seeing he is so gracious 
as to use us in such a good cause. Let us mark 
well, whether men suffer for their sins, or for the 
truth of God. When we see one oppressed, we 
must not despise him, lest we do injury to God : we 
must ascertain for what cause men suffer. If they 
have walked in a good conscience, and are blamed, 



36 



calvin's sermons. 



if they are tormented because they serve God, this 
is enough to remove whatever the wicked world con 
say against them. Therefore St. Paul adds, i Be 
thou partaker of the afflictions of the gospel." 

There is no man but what would willingly escape 
affliction ; this is according to human nature ; and 
although we confess, without dissembling, that it is a 
singular grace which God bestows, when he enables 
men to bear affliction, and maintain his cause, yet 
there is not one of us, but what would willingly draw 
his neck out of persecution. For we look not at 
the lesson given by St. Paul, which saith, the gospel 
bringeth troubles. Jesus Christ was crucified in his 
own person, and his doctrine is joined with many 
miseries. He could, if it pleased him, cause his doc- 
trine to be received without any gainsaying. But the 
scripture must be fulfilled : " he will rule in the midst 
of his enemies." Psalm ex. 

We must come to him upon this condition ; to be 
willing to suffer many bickerings ; because the wick- 
ed lift up themselves against God, when he calleth 
them to him. Therefore, it is impossible for us to 
have the gospel without affliction. We must be ex- 
ercised ; we must fight under our Lord Jesus Christ. 
Doth he not then renounce his salvation, that 
would get rid of the cross of Christ ? What is the 
hope of life, only in this, that we are bought by the 
sacrifice of the Son of God 1 Then will he have 
us made like unto him, and have us transformed into 
his image. 

We must not be ashamed of our brethren ; when 
we hear evil reports of them, and see them cast off 
by the world, let us always be with them, and en- 
deavour to strengthen them ; for the gospel cannot 
be without affliction ; as I have already said. It 
pleaseth God, that men should be so divided. But 
he calleth all to the unity of faith ; and the doctrine 
of the gospel is the message of atonement ; but yet 



calvin's sermons. 



37 



the faithful are drawn by the virtue of his Holy Spi- 
rit ; (as we shall notice more particularly hereaf- 
ter ;) but the unbelievers remain in their hardness : 
thus tbe fire kindleth ; as when thunder engender- 
ed in the air, there must needs be trouble ; so it is 
when the gospel is preached. 

Now, if the gospel bring affliction, and it be the 
mind of Jesus Christ, that what he suffered in his 
person, shall be fulfilled in his members, and be daily 
crucified, is it lawful for us to withdraw ourselves 
from that situation 1 Seeing it is so, that all hope of 
salvation is in the gospel, we must rest thereon ; 
and mark what St. Paul saith ; to wit, we must as- 
sist our brethren when we see them in trouble, and 
when they are reviled by the wicked ; and choose ra- 
ther to be their companions, and suffer the rebukes 
and scoffs of the world, than to be otherwise honour- 
ed with a good reputation, having our faces turned 
from them that suffer for that cause, which is ours, 
as well as theirs. 

We are apt to be weak, and think we shall be 
swallowed up by persecutions, as soon as our ene- 
mies assail us : but St. Paul observes, we shall not 
be destitute of the aid and succour of our God. He 
armeth us forthwith, and giveth us an invincible 
power, that we may remain sure and steadfast. For 
this reason St. Paul adds, " according to the power 
of God." But as we have said, every man would be 
glad to have some cover or cloak, whereby he might 
withdraw himself from persecution. If God would 
give me grace, I would gladly surfer for his name ; I 
know it is the greatest blessing that I could receive. 

Every man will confess this ; but they add, we 
are weak, and shall quickly be beaten down by the 
cruelty of our enemies. But St. Paul taketh away 
this excuse, by saying, God will strengthen us, and 
that we must not look to our own strength. For it 
is certain, if we never come into conflicts with our 
4 



38 



calvin's sermons. 



enemies, we shall be afraid of our own shadows. 
Seeing we know this weakness, let us come to the 
remedy. We must consider how hard it is to with- 
stand our enemies ; therefore let us humble ourselves 
before God, and pray him to extend his hand, and 
uphold us in all our afflictions. If this doctrine were 
well imprinted in our hearts, we should be better 
prepared to suffer than we are. 

But we are apt to forget it ; yea, we stop our 
ears, and close our eyes, when we hear it spoken of. 
We pretend that we wish God to strengthen us, but 
we cannot bring our sight to the power that St. Paul 
speaks of ; we are apt to think, that we have nothing 
to do with it ; although the Lord hath shown us, that 
his power shall always uphold us. Therefore, let 
not our weakness cause us to withdraw ourselves 
from the cross, and from persecution ; seeing God 
hath received us into his hands, and promised to sup- 
ply our wants. St. Paul here addeth a lesson to make 
us greatly ashamed, if we be not enticed to glorify 
Jesus Christ by suffering persecution ; he saith, 
" God hath saved us, and called us with an holy call- 
ing." 

Behold ! God hath drawn us out of the gulf of 
hell ! We were utterly cast away and condemned : 
but he hath brought us salvation, and hath called us 
to be partakers of it. Therefore, seeing God hath 
showed himself so liberal, if we on our parts turn 
our backs to him, is not this a shameful malice ] 
Let us mark well the accusation of St. Paul against 
those that are inconstant ; those that are unwilling 
to suffer the assaults made against them for the sake 
of the gospel. Undoubtedly his mind was to com- 
fort the faithful, for the time to come ; he therefore 
showeth what God hath done for them already. 

When God giveth us any token of his goodness, 
it is to the end we should hope for the like at his 
hands again ; and wait till he bring to pass what he 



calvin's sermons. 39 

hath begun. Therefore, if God hath saved us, arid 
called us with an holy calling, do we think that he 
will leave us at midway 1 When he hath showed us 
our salvation, and given us his gospel whereby he 
calleth us to his kingdom, and openeth the gates unto 
us ; when he hath done all this, do we think he will 
leave us here, and mock us, and deprive us of his 
grace, or make it unprofitable 1 No, no ; but let us 
hope that he will bring his work to a perfect end. 

Therefore, let usgo on with good courage; for God 
hath already displayed his power toward us. Let us 
not doubt but what he will continue it, and that we 
shall have a perfect victory over satan and our ene- 
mies ; and that God the Father hath given all power 
into the hands of Jesus Christ, who is our head and 
captain ; that we may be partakers of it. Thus we 
see St. Paul's meaning. God hath witnessed, and 
we know it by experience, that he will never fail us 
in time of need. And why so ? For he hath already 
saved us, in that he hath called us to the gospel, and 
redeemed us from sin. He hath called us with an 
holy calling ; that is to say, he hath chosen us to 
himself, out of the general confusion of mankind. 

The Lord having drawn us to him, will he not 
uphold us, and guide us to the end ? This is 
a sure confirmation of the power of God ; that 
we always find him ready to help us : therefore we 
put our trust in him, knowing that we have al- 
ready felt his power. That we may profit by this 
doctrine, let us know first of all, that whereas God 
hath given us the knowledge of his truth, it is as 
much as if he had shown us" already that we be- 
longed to his heavenly inheritance, and that we were 
his, and of his flock. If we are persuaded of this, 
and resolved therein, we shall always go forward in 
the cause, knowing that we are under his protec- 
tion. He hath sufficient strength to overcome all 
our enemies, which makes our salvation sure. 



40 



calvin's sermons. 



Let us not fear, on account of our weakness, for 
God hath promised to assist us. We should think 
upon this, and endeavour to receive that which is 
said to us. The Lord will bring our salvation to an 
end ! He will assist us in the midst of persecutions, 
and enable us to overcome, them. When we are 
once convinced of these things, it will not require 
much power of rhetoric to strengthen us against 
temptations. We shall triumph over all our ene- 
mies : notwithstanding we seem to the world to be 
trodden under foot, and utterly overwhelmed. But 
we must come to this declaration which St. Paul 
addeth, concerning the salvation of which we have 
spoken, and the holy calling. He saith, " Not ac- 
cording to our works, but according to his own pur- 
pose and grace." 

For he had no respect to our works or dignity, 
when he called us to salvation. He did it of mere 
grace. Therefore we shall be less excusable, if we 
disobey his requirements, seeing we have not only 
been purchased by the blood of our Lord Jesus 
Christ, but he had a care of our salvation before the 
world was made. Let us here observe that St. Paul 
condemneth our unthankfulness, if we be so unfaith- 
ful to God, as not to bear witness of his gospel ; see- 
ing he hath called us to it. And that he may better 
express this purpose, the apostle adds, that this " was 
given us in Christ Jesus before the world began ;" 
before the world had its course, or beginning : it 
was revealed at the coming of our Lord Jesus 
Christ. 

When this great Saviour made his appearance, the 
grace that was hid before, yea, and could not be 
reached by the knowledge of man, was made clear 
and manifest. And how so 1 The Son of God 
destroyed death, and also brought everlasting life ! 
And we need not go afar off to find it, for the 
gospel leadeth us to it. When God sendeth us this 



calvin's sermons. 



41 



message of salvation, we have only to receive the in- 
heritance which he promised us. Let us open our 
mouths, that he may fill them ; let us open our 
hearts, and give this testimony of the gospel leave t<? 
enter ; and the immortality of the kingdom of hea- 
ven shall dwell within us ; though we be poor, frail 
vessels, and have nothing but corruption and rotten- 
ness in us ; yet notwithstanding, we do already lay 
hold upon this immortality, and have a sure witness 
of it, when we can accept this grace that is offered 
in the gospel. 

That we may better understand what is here con- 
tained, let us remark that this word purpose, signifi- 
eth the everlasting decree of God ; which hath no 
causes whatsoever. For when we speak of God's 
counsels, we need not dispute about who moved 
him : as though we should imagine reasons, and say, 
this is the reason why God hath determined after this 
sort ; this is the cause why he would have it so. Fo? 
God will have us use such soberness, that his barf 
will may suffice us for all reason. When it is said 
God hath thus appointed it, though our eyes be daz- 
zled, and the matter seem strange to us, and we set 
no reason why it should thus be, yet we must com 
elude that his will is just, of which we must not fine 
fault. It is wisdom in us to do whatever God ap- 
pointed, and never ask why. 

But because men have busy heads, and given 
much to curiosity, St. Paul bringeth us to God's 
purpose ; and telleth us plainly, that we must consi- 
der it so deep that we cannot enter into it, to know 
who moved him. He was moved only by his just 
will ; which is a rule of all justice. Therefore, we 
are hereby informed, that our salvation depends not 
upon our deserts : God never examined what we 
were, nor what we were worthy of, when he chose 
us to himself; but he had his purpose; that is, he 
sought no cause of our salvation but in himself. St. 
4* 



42 



CALVIN'S SERMONS. 



Paul showeth evidently that this word purpose, sig- 
nified this decree. But because men cannot by rea- 
son of the pride that is in them, withhold themselves 
from imagining some worthiness of their own, they 
think that God is under an obligation to seek them : 
but St. Paul saith pointedly, purpose and grace. This 
is as much as if he had said, free purpose. 

This is therefore to beat down all our works : that 
we be not so foolish and stubborn, as to think God 
chose us because there was something in us worthy 
of it. No, no ; but we must know that God never 
went farther than himself, when he chose us to sal- 
vation. For he saw that there was nothing but con- 
demnation in us : therefore he contented himself, by 
mere grace and infinite mercy, to look upon our mi- 
sery, and help us ; although we were not worthy. 
For better proof hereof, St. Paul saith, that this 
grace was given us before the world began. 

We perceive by this, how void of sense men are, 
when they vaunt themselves of believing that they 
are the cause of their own salvation ; and have pre- 
vented God's goodness, or were before him, and met 
with him. Whereupon hangeth our salvation 1 Is 
it not upon the election and choice that hath been 
from everlasting ] God chose us before we were. 
What could we do then ? We were made fit, we 
were well disposed to come to God. Nay, we see 
that our salvation doth not begin after we have 
knowledge, discretion, and good desires ; but it is 
grounded in God's everlasting decree, which was be- 
fore any part of the world was made. 

What can we do then 1 have we any means to 
put forth ourselves 1 can we give God occasion to 
call us, and separate us from the rest of the world ? 
Are we not then marvellously mistaken, when we 
think we have some worthiness of our own, and ex- 
alt our deserts to darken God's grace, and be thus 
prepared of ourselves to have access to him ? We 



calvin's sermons. 



46' 



must mark well for what purpose St. Paul here men- 
tions the election of God; saying, that grace was 
given us in Christ Jesus before the world began. 
They that think to abolish the doctrine of God's elec- 
tion, destroy as much as possible the salvation of the 
world. 

This is the most fit instrument, used by the devil, 
to deface the virtue of the blood of our Lord Jesus 
Christ ; to bring to nought, and destroy the gospel ; 
yea, and to put the goodness of God out of man's 
memory. The devil hath no fitter instruments than 
those who fight against predestination ; and cannot 
in their rage suffer it to be spoken of, or preached as 
it ought to br;. If we detest the papists, (as indeed 
they ought to be detested,) because they have pro- 
faned th° holy scripture, and have marred and de- 
praved tne truth of the gospel and the service of 
God, by infecting all the world with superstition and 
idolatry, much more are they to be detested, who go 
about to bring to nought God's election ; and endea- 
vour, by indirect and crooked ways, to stop men from 
speaking of it plainly and openly, and of preaching 
it as it ought to be. 

Wherein consisteth the salvation of the faithful, 
only in God's free election ? Would we not have 
men preach that God hath chosen his, of mere good- 
ness, without regard to any thing whatsoever] Will 
we not admit this to be such a mystery as cannot be 
attained to 1 showed and declared to us as far as 
God wished to reveal it 1 If we do not admit this, 
we enter into a conspiracy with satan ; as though 
Jesus Christ suffered in vain, and the passion that he 
suffered, profited the world nothing. We may here 
remark, that the gospel cannot be preached, that it 
is a profane gospel, or the doctrine of Mahomet, 
that there is no church nor Christianity, if God's 
election be abolished. 

The Holy Ghost that speaketh here, must needs 



44 



CALVIN S SERMONS. 



be proved a liar, if this doctrine be not received. 
Therefore, let us fight constantly ; for it is the 
groundwork of our salvation. How can we build, 
and maintain the building, if the foundation be de- 
stroyed 1 St. Paul showeth us here, with what vir- 
tue we must fight, and how we shall come to this in- 
heritance, which was so dearly purchased for us : he 
showeth us how we shall enter into the possession of 
the glory of God, and make an end of this building 
and faith. My friends, we must be grounded upon 
the grace that was given us, not to-day nor yester- 
day, but before the world began. 

It is true, God calleth us at this day, but his elec- 
tion goeth before ; yea, and God chose us without 
any respect to our works, as we could have done no- 
thing before : but we are debtors to him for all ; for 
he drew us out of the bottomless pit of destruction, 
wherein we were cast, and past all hope of recove- 
ry. Therefore, there is good reason for us to submit 
ourselves wholly to him, and rely upon his goodness, 
and be thoroughly ravished with it. Let us hold fast 
this foundation, as I said before, unless we will have 
our salvation perish and come to nought. This doc- 
trine is profitable for us, if we can apply it well to 
our own use. 

They that would not have us speak of God's elec- 
tion, will say, it is not necessary. But such men 
never tasted God's goodness, neither do they know 
what it is to come to our Lord Jesus Christ. If we 
know not that we are saved because it pleased God 
to choose us before the world began, how can we 
know that which St. Paul saith to us ; to wit, that 
we should give ourselves wholly to God, to be dis- 
posed of at his will, and to live and die in his ser- 
vice 1 How can we magnify his name 1 How can 
we confess that our salvation cometh from him 
only, that he is the beginning of it, and that we have 
not helped him therein 1 We may say it with our 



calvin's sermons. 



45 



mouths, but unless we believe it, as it is here set 
forth, it will only be hypocrisy. 

Therefore, let us learn that the doctrine of God's 
election, whereby we are taught that he predestina- 
ted us before the world began, ought to be preached 
openly and fully, in despite of all the world that 
would stand against it. And not only so, but we 
should know that it is a very profitable doctrine for 
us ; because we cannot lay hold upon the infinite 
goodness of God, until we come thither. Unless this 
point be well cleared, God's mercy will be always 
disguised. I say, unless this be made plain to us, 
that he hath chosen us before we were born, and be- 
fore we could prevent him. 

Men will frequently say, that we were bought 
with the blood of our Lord Jesus Christ, and that 
we are nut worthy that God should show us such 
great mercy : they will likewise say, who hath part 
and portion in such a redemption as God hath made 
in the person of his Son ? Even they that will ; 
they that seek God ; even they that submit them- 
selves to him. They that have some good motives, 
and are not rude ; those that are good natured, and 
have some good devotion. When men make such a 
mixture, and think they are called to God, and to his 
grace, for something that is in themselves, that they 
bring something to recommend them to the favour of 
God, whereby they may attain salvation, the grace of 
God is darkened, and rent asunder. 

This is a sacrilege that ought not to be counte- 
nanced. For this cause, I said the goodness of God 
shall never be thoroughly known, until this election 
be laid before us ; and we are taught that we are call- 
ed at this time, because it pleased God to extend his 
mercy to us before we were born. This doctrine 
must be explained more at large ; but as time will 
not admit at present, we shall attend to it in the lat 
ter part of the day. 



46 



calvin's sermons. 



SERMON III. 

2 Timothy, Chap. 1. verses 9 and 10. 

9 Who hath saved us, and called us with an holy calling*, not ac- 
cording - to our works, but according- to his own purpose and 
grace, which was given us in Christ Jesus before the world be- 
gan; 

10 But is now made manifest by the appearing of our SavioiTr 
Jesus Christ, who hath abolished death, and hath brought life 
and immortality to light through the gospel. 

We have shown this morning", according to the 
text of St. Paul, that if we will know the free mer- 
cy of our God in saving us, we must ccme to his 
everlasting counsel : whereby he chose us before 
the world began. For there we see, he had no re- 
gard to our persons, neither to our worthiness, nor 
to any deserts that we could possibly bring. Before 
we were born, we were enrolled in his register ; he 
had already adopted us for his children. Therefore 
let us yield the whole to his mercy, knowing that we 
cannot bDast of ourselves, unless we rob him of the 
honour which belongs to him. 

Men have endeavoured to invent cavils, to darken 
the grace of God. For they have said, although 
God chose men before the world began, yet it was 
according as he foresaw that one would be diverse 
from another. The scripture showeth plainly, that 
God did not wait to see whether men were worthy 
or not, when he chose them : but the sophisters 
thought they might darken the grace of God, by 
saying, though he regarded not the deserts that were 
passed, he had an eye to those that were to come. 
For, say they, though Jacob and his brother Esau 
had done neither good nor evil, and God chose one 
and refused the other, yet notwithstanding he fore- 
saw, (as all things are present with him,) that Esau 
would be a vicious man, and that Jacob would be?? 
he afterwards showed himself. 



calvin's sermons. 



47 



But these are foolish speculations : for they plain- 
ly make St. Paul a liar ; who saith, God rendered 
no reward to our works when he chose us, because 
he did it before the world began. But though the 
authority of St. Paul were abolished, yet the matter 
is very plain and open, not only in the holy scripture, 
but in reason ; insomuch that those who would make 
an escape after this sort, show themselves to be men 
void of all skill. For if we search ourselves to the 
bottom, what good can we find ] Are not all man- 
kind cursed ? What do we bring from our mother's 
womb, except sin ] 

Therefore we differ not one whit, one from ano- 
ther ; but it pleaseth God to take those to himself, 
whom he would. And for this cause, St, Paul useth 
these words in another place ; when he saith, men 
have not whereof to rejoice, for no man finds him- 
self better than his fellows, unless it be because God 
discerneth him. So then, if we confess that God 
chose us before the world began, it necessarily fol- 
lows, that God prepared us to receive his grace ; that 
he bestowed upon us that goodness, which was not 
in us before ; that he not only chose us to be heirs 
of the kingdom of heaven, but he likewise justifies 
us, and governs us by his holy spirit. The christian 
ought to be so well resolved in this doctrine, that he 
is beyond doubt. 

There are some men at this day, that would be 
glad if the truth of God were destroyed. Such men 
fight against the Holy Ghost, like mad beasts, and 
endeavour to abolish the holy scripture. There is 
more honesty in the papists, than in these men : for 
the doctrine of the papists is a great deal better, 
more holy, and more agreeable to the sacred scrip- 
ture, than the doctrine of those vile and wicked men, 
who cast down God's holy election ; these dogs that 
bark at it, and swine that root it up. 

However, let us hold fast that which is here 



48 



calvin's sermons. 



taught us : God having chosen us before the world 
had its course, we must attribute the cause of oui 
salvation to his free goodness ; we must confess that 
he did not take us to be his children, for any deserts 
of our own ; for we had nothing to recommend our- 
selves into his favour. Therefore, we must put the 
cause and fountain of our salvation in him only, 
and ground ourselves upon it : otherwise, whatsoe- 
ver and howsoever we build, it will come to nought. 

We must here notice what St. Paul joineth toge- 
ther ; to wit, the grace of Jesus Christ, with the 
everlasting counsel of God the Father : and then he 
bringeth us to our calling, that we may be assured ot 
God's goodness, and of his will, that would have re- 
mained hid from us, unless we had a witness of it. 
St. Paul saith in the first place, that the grace which 
hangeth upon the purpose of God, and is compre- 
hended in il, is given in our Lord Jesus Christ. As 
if he said, seeing we deserve to be cast away, and 
hated as God's mortal enemies, it was needful for us 
to be grafted, as it were, into Jesus Crist ; that God 
might acknowledge, and allow us for his children. 
Otherwise, God could not look upon us, only to hate 
us ; because there is nothing but wretchedness in 
us ; we are full of sin, and stuffed up as it were with 
all kinds of iniquity. 

God, who is justice itself, can have no agreement 
with us, while he considereth our sinful nature. 
Therefore, when he would adortus before the world 
began, it was requisite that Jesus Christ should stand 
between us and him ; that we should be chosen in 
his person, for he is the well beloved Son : when 
God joineth us to him, he maketh us such as pleas- 
eth him. Let us learn to come directly to Jesus 
Christ, if we will not doubt God's election : for he is 
the true looking glass, wherein we must behold our 
adoption: 

If Jesus Christ be taken from us, then is God a 



CALVIN'S SERMONS. 



49 



judge of sinners ; so that we cannot hope for any 
goodness or favour at his hands, but look rather for 
vengeance : for without Jesus Christ, his majesty 
will always be terrible and fearful to us. If we hear 
mention made of his everlasting purpose, we cannot 
but be afraid, as though he were already armed to 
plunge us into misery. But when we know that all 
grace resteth in Jesus Christ, then we may be assur- 
ed that God loved us, although we were unworthy. 

In the second place, we must notice that St. Paul 
speaketh not simply of God's election, for that would 
not put us beyond doubt ; but we should rather re- 
main in perplexity and anguish : but he adds, the 
calling ; whereby God hath opened his counsel, 
which before was unknown to us, and which we 
could not reach. How shall we know then that God 
hath chosen us, that we may rejoice in him, and 
boast of the goodness that he hath bestowed upon 
us ? They that speak against God's election, leave 
the gospel alone ; they leave all that God layeth be- 
fore us, to bring us to him ; all the means that he 
hath appointed for us, and knoweth to be fit and pro- 
per for our use. We must not go on so ; but accord- 
ing to St. Paul's rule, we must join the calling with 
God's everlasting election. 

It is said, we are called ; and thus we have this 
second word, calling. Therefore God calleth us : 
and how ] Surely, when it pleaseth him to cens- 
us of our election ; which we could by no other 
means attain unto. For who can enter into God's 
counsel 1 as saith the prophet Isaiah ; and also the 
apostle Paul. But when it pleaseth God to commu- 
nicate himself to us familiarly, then we receive that 
which surmounteth the knowledge of all men : for 
we have a good and faithful witness, which is the 
Holy Ghost ; that raiseth us above the world, and 
bringeth us even into the wonderful secrets of God. 

We must not speak rashly of God's election, and 
5 



50 



calvin's sermons. 



say, we are predestinate ; but if we will be tho- 
roughly assured of our salvation, we must not speak 
lightly of it ; whether God hath taken us to be his 
children or not. What then 1 Let us look at what 
is set forth in the gospel. There God showeth us 
that he is our Father ; and that he will bring us to 
the inheritance of life, having marked us with the 
seal of the Holy Ghost in our hearts, which is an 
undoubted witness of our salvation, if we receive it 
by faith. 

The gospel is preached to a great number, 
which, notwithstanding, are reprobate ; yea, and 
God discovereth and showeth that he hath cursed 
them : that they have no part nor portion in his 
kingdom, because they resist the gospel, and cast 
away the grace that is offered them. But when 
we receive the doctrine of God with obedience and 
faith, and rest ourselves upon his promises, and ac- 
cept this offer that he maketh us, to take us for his 
children, this, I say, is a certainty of our election. 
But we must here remark, that when we have know- 
ledge of our salvation, when God hath called us and 
enlightened us in the faith of his gospel, it is not to 
bring to nought the everlasting predestination that 
went before. 

There are a great many in these days, that will 
say, who are they whom God hath chosen, but 
onlv the faithful ? I grant it ; but they make an evil 
consequence ol it; and say, faith is the cause, yta, 
and the first cause of our salvation. If they called 
it a middle cause, it would indeed be true ; for the 
scripture saith, Eph. ii. 8. " By grace are ye save* 1 
through faith." But we must go up higher ; for it 
they attribute faith to men's free will, they blaspheme 
wickedly against God, and commit sacrilege. We 
nust come to that which the scripture showeth ; to 
wit, when God giveth us faith, we must know that 



calvin's sermons. 



51 



we are not capable of receiving the gospel, only as 
he hath framed us by the Holy Ghost. 

It is not enough for us to hear the voice of man, 
unless God work within, and speak to us in a secret 
manner by the Holy Ghost ; and from hence cometh 
faith. But what is the cause of it ? why is faith given 
to one and not to another 1 St. Luke showeth us : 
saying, Acts xiii. 48. " As many as were ordained to 
eternal life believed." There were a great number 
of hearers, and } r et but few of them received the 
promise of salvation. And what few were they ] 
Those that were appointed to salvation. Again, St. 
Paul speaketh so largely upon this subject, in his 
epistle to the Ephesians, that it cannot be but the 
enemies of God's predestination are stupid and ig- 
norant, and that the devil hath plucked out their 
eyes ; and that they have become void of all reason, 
if the} cannot see a thing so plain and evident. 

St. Paul saith, God hath called us, and made us 
partakers of his treasures and infinite riches, which 
were given us through our Lord Jesus Christ : ac- 
cording as he had chosen us before the world began. 
When we say that we are called to salvation because 
God hath given us faith, it is not because ther* is no 
higher cause ; and whosoever cannot come to the 
everlasting election of God, taketh somewhat from 
him, and lesseneth his honour. This is found in 
almost every part of the holy scripture. 

That we may make a short conclusion of this mat- 
ter, let us see in what manner we ought to keep our- 
selves. When we inquire about our salvation, we 
must not begin to say, are we chosen 1 No, we can 
never climb so high ; we shall be confounded a thou- 
sand times, and have our eyes dazzled, before we 
can come to God's counsel. What then shall we 
do 1 Let us hear what is said in the gospel : when 
God hath been so gracious, as to make us receive 
the promise offered, know we not that it is as much 



52 



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as if he had opened his whole heart to us, and had 
registered our election in our consciences ! 

We must be certified that God hath taken us for 
his children, and that the kingdom of heaven is ours ; 
because we are called in Jesus Christ. How may 
we know this ? How shall we stay ourselves upon 
the doctrine that God hath set before us ? We must 
magnify the grace of God, and know that we can 
bring nothing to recommend ourselves to his favour ; 
we must become nothing in our own eyes, that we 
may not claim any praise ; but know that God hath 
called us to the gospel, having chosen us before the 
world began. This election of God is, as it were, 
a sealed letter ; because it consisteth in itself, and 
in its own nature : but we may read it, for God 
giveth a witness of it, when he calleth us to himself 
by the gospel and by faith. 

For even as the original or first copy taketh no- 
thing from the letter or writing that is read, even so 
must we be out of doubt of our salvation. When 
God certifieth us by the gospel that he taketh us for 
his children, this testimony carries peace with it ; be- 
ing signed by the blood of our Lord Jesus Christ, 
and sealed by the Holy Ghost. When we have this 
witness, have we not enough to content our minds '] 
Therefore, God's election is so far from being against 
this, that it confirmeth the witness which we have in 
the gospel. We must not doubt but what God hath 
registered our names before the world was made, 
among his chosen children : but the knowledge 
thereof he reserved to himself. 

We must always come to our Lord Jesus Christ, 
when we talk of our election ; for without him, (as 
we have already shown,) we cannot come nigh to 
God. When we talk of his decree, well may we be 
astonished, as men worthy of death. But if Jesus 
Christ be our guide, we may with cheerfulness de- 
pend upon him ; knowing that he hath worthiness 



calvin's sermons. 



53 



enough in him to make all his members beloved of 
God the Father ; it being sufficient for us that we 
are grafted into his body, and made one with him. 
Thus we must muse upon this doctrine, if we will 
profit by it aright : as it is set forth by St. Paul ; 
when he saith, this grace of salvation was given us 
before the world began. We must go beyond the or- 
der of nature, if we will know how we are saved, 
and by what cause, and from whence our salvation 
cometh. 

God would not leave us in doubt, neither would 
he hide his counsel, that we might not know how 
our salvation was secured ; but hath called us to 
him by his gospel, and hath sealed the witness of his 
goodness and fatherly love in our hearts. So then, 
having such a certainty, let us glorify God, that he 
hath called us of his free mercy. Let us rest our- 
selves upon our Lord Jesus Christ, knowing that he 
hath not deceived us, when he caused it to be 
preached, that he gave himself for us ; and wit- 
nessed it by the Holy Ghost. For faith is an un- 
doubted token that. God taketh us for his children ; 
and thereby we are led to the everlasting election, 
according as he had chosen us before. 

He saith not that God hath chosen us because we 
have heard the gospel, but on the other hand, he at- 
tributes the faith that is given us to the highest 
cause ; to wit, because God hath fore-ordained that 
he would save us ; seeing we were lost and cast 
away in Adam. There are certain dolts, who, to 
blind the eyes of the simple, and such as are like 
themselves, say, the grace of salvation was given us, 
because God ordained that his Son should redeem 
mankind, and therefore this is common to all. 

But St. Paul spake after another sort ; and men 
cannot by such childish arguments mar the doctrine 
of the gospel : for it is said plainly, that God hath 
saved us. Does this refer to all without exception 1 

5* 



54 



calvin's sermons. 



No ; he speaketh only of the faithful. Again, does 
St. Paul include all the world 1 Some were called 
by preaching, and yet they made themselves unwor- 
thy of the salvation which was offered them : there- 
fore they were reprobate. God left others in their 
unbelief, who never heard the gospel preached. 

Therefore St. Paul directeth himself plainly and 
precisely to those whom God had chosen and re- 
served to himself. God's goodness will never be 
viewed in its true light, nor honoured as it deserveth, 
unless we know that he would not have us remain 
in the general destruction of mankind ; wherein he 
hath left those that were like unto us : from whom 
we do not differ ; for we are no better than they : 
but so it pleased God. Therefore all mouths must 
be stopped ; men must presume to take nothing 
upon themselves, except to praise God, confessing 
themselves debtors to him for all their salvation. 

We shall now make some remarks upon the other 
words used by St. Paul in this place. It is true that 
God's election could never be profitable to us, neither 
could it come to us, unless we knew it by means of 
the gospel ; for this cause it pleased God to reveal 
that which he had kept secret before all ages. But 
to declare his meaning more plainly, he adds, that 
this grace is rtvealed to us now. And how ? " By 
the appearing ol our Saviour Jesus Christ." When 
he saith that tL's 'rt ice is revealed to us by the ap- 
pearing of Jesus Christ, he showeth that we should be 
too unthankful, if we could not content and rest our- 
selves upon the grace of the Son of God. What 
can we look for more 1 If we could climb up be- 
yond the clouds, and search out the secrets of God, 
what would be the result of it ? Would it not be to 
ascertain that we are his children and heirs ? 

Now we know these things, for they are clearly 
set forth in Jesus Christ. For it is said, that all who 
Delieve in him, shall enjoy the privilege of being 



calvin's sermons. 



55 



God's children. Therefore we must not swerve 
from these things one jot, if we will be certified of 
our election. St. Paul hath already shown us, that 
God never loved us, nor chose us, only in the person 
of his beloved son. When Jesus Christ appeared, 
he revealed life to us ; otherwise we should never 
have been the partakers of it. He hath made us 
acquainted with the everlasting counsel of God. But 
it is presumption for men, to attempt to know more 
than God would have them know. 

If we walk soberly and reverently in obedience to 
God, hearing and receiving what he saith in the holy 
scripture, the way will be made plain before us. St. 
Paul saith, when the Son of God appeared in the 
world, he opened our eyes, that we might know that 
he was gracious to us before the world was made. 
We were received as his children, and accounted 
just ; so that we need not doubt but that the kingdom 
of heaven is prepared for us. Not that we have it 
by our deserts, but because it belongs to Jesus Christ, 
who makes us partakers with himself. 

When St. Paul speaketh of the appearing of Je- 
sus Christ, he saith, " He hath brought life and im- 
mortality to light through the gospel." It is not only 
said that Jesus Christ is our Saviour, but that he is 
sent to be a mediator ; to reconcile us by the sacri- 
fice of his death : he is sent to us as a lamb without 
blemish ; to purge us, and make satisfaction for all 
our trespasses : he is our pledge, to deliver us from 
the condemnation of death : he is our righteousness ; 
he is our advocate, who maketh intercession with 
God, that he would hear our prayers. 

We must allow all these qualities to belong to 
Jesus Christ, if we will know aright how he appear- 
ed. We must look at the substance contained in 
the gospel. We must know that Jesus Christ ap- 
peared as our Saviour, and that he suffered for our 
salvation ; and that we were reconciled to Gor 1 the 



56 



calvin's sermons. 



Father through his means ; that we have been 
cleansed from all our blemishes, and freed from 
everlasting death. If we know not that he is our 
advocate, that he heareth us when we pray to God, 
to the end that our prayers may be answered, what 
will become of us 1 what confidence can we have to 
call upon God's name, who is the fountain of our 
salvation 1 But St. Paul saith, Jesus Christ hath ful- 
filled all things that were requisite for the redemption 
of mankind. 

If the gospel were taken away, of what advan- 
tage would it be to us that the Son of God had suf- 
fered death, and risen again the third day for our jus- 
tification ] All this would be unprofitable to us. So 
then, the gospel putteth us in possession of the bene- 
fits that Jesus Christ hath purchased for us. And 
therefore, though he be absent from us in body, and 
is not conversant with us here on earth, it is not that 
he hath withdrawn himself, as though we could not 
find him ; for the sun that shineth doth no more en- 
lighten the world, than Jesus Christ showeth himself 
openly to those that have the eyes of faith to look 
upon him, when the gospel is preached. Therefore 
St. Paul saith, Jesus Christ hath brought life to light, 
yea, everlasting life. 

He saith, the Son of God hath abolished death. 
And how did he abolish it ? If he had not offered 
an everlasting sacrifice to appease the wrath of God, 
if he had not entered even to the bottomless pit to 
draw us from thence, if he had not taken our curse 
upon himself, if he had not taken away the burden 
wherewith we were crushed down, where should we 
have been ] would death have been destroyed 1 Nay, 
sin would reign in us, and death likewise. And in- 
deed, let every one examine himself, and we shall 
find that we are slaves to satan, who is the prince of 
death. So that we are shut up in this miserable 
slavery, unless God destroy the devil, sin, and death. 



calvin's sermons. 



57 



And this is done : but how 1 He hath taken away 
our sins by the blood of our Lord Jesus Christ. 

Therefore, though we be poor sinners, and in dan- 
ger of God's judgement, yet sin cannot hurt us ; the 
sting, which is venomous, is so blunted that it can- 
not wound us, because Jesus Christ has gained the 
victory over it. He suffered not the shedding of his 
blood in vain ; but it. was a washing wherewith 
we were washed through the Holy Ghost ; as is 
shown by St. Peter. And thus we see plainly, that 
when St. Paul speaketh of the gospel, wherein Je- 
sus Christ appeared, and appeareth daily to us, he 
forgetteth not his death and passion, nor the things 
that pertain to the salvation of mankind. 

We may be certified, that in the person of our 
Lord Jesus Christ, we have all that we can desire ; 
we have full and perfect trust in the goodness of 
God, and the love he beareth us. But we see that 
our sins separate us from God, and cause a warfare 
in our members ; yet we have an atonement through 
our Lord Jesus Christ. And why so 1 Because he 
hath shed his blood to wash away our sins ; he hath 
offered a sacrifice whereby God hath become recon- 
ciled to us ; to be short, he hath taken away the 
curse, that we may be blessed of God. Moreover, 
he hath conquered death, and triumphed over it ; 
that he might deliver us from the tyranny thereof ; 
which otherwise would entirely overwhelm us. 

Thus we see, that all things that belong to our 
salvation, are accomplished in our Lord Jesus Christ. 
And that we may enter into full possession of all 
these benefits, we must know that he appeareth to 
us daily by his gospel. Although he dwelleth in his 
heavenly glory, if we open the eyes of our faith, we 
shall behold him. We must learn not to separate 
that which the Holy Ghost hath joined together. Let 
us observe what St. Paul meant by a comparison to 
amplify the grace that God showed to the world af- 



58 



calvin's sermons. 



ter the coming of our Lord Jesus Christ ; as if he 
said, the old fathers had not this advantage ; to 
have Jesus Christ appear to them, as he appeared to 
us. 

It is true, they had the self-same faith ; and the 
inheritance of heaven is theirs, as well as ours ; God 
having revealed his grace to them as well as us : but 
not in like measure : for they saw Jesus Christ afar 
off, under the figures of the law, as St. Paul saith to 
the Corinthians. The veil of the temple was as yet 
stretched out, that the Jews could not come near the 
sanctuary : that is, the material sanctuary. But 
now, the veil of the temple being removed, we draw 
nigh to the majesty of our God : we come most fa- 
miliarly to him, in whom dwelleth all perfection and 
glory. In short, we have the body, whereas they had 
but the shadow. Col. ii. 17. 

The ancient fathers submitted themselves wholly 
to bear the affliction of Jesus Christ ; as it is said in 
the 11th chapter of the Hebrews : for it is not said, 
Moses bore the shame of Abraham, but of Jesus 
Christ. Thus the ancient fathers, though they lived 
under the law, offered themselves to God in sacri- 
fices, to bear most patiently the afflictions of Christ. 
And now, Jesus Christ having risen from the dead, 
hath brought life to light. If we are so delicate, that 
we cannot bear the afflictions of the gospel, are we 
not worthy to be blotted from the book of God, and 
cast off ? Therefore, we must be constant in the 
faith, and ready to suffer for the name of Jesus 
Christ, whatsoever God will ; because life is set be- 
fore us, and we have a more familiar knowledge of 
it, than the ancient fathers had. 

We know how the ancient fathers were tormented 
by tyrants, and enemies of the truth, and how 
they suffered constantly. The condition of the church 
is not more grievous in these days, than it was then. 
For now hath Jesus Christ brought life and immor- 



calvin's sermons. 



59 



tality to light through the gospel. As often as the 
grace of God is preached to us, it is as much as if 
the kingdom of heaven were opened to us ; as if 
God reached out his hand, and certified us that life 
was nigh ; and that he will make us partakers of 
his heavenly inheritance. But when we look to this 
life, which was purchased for us by our Lord Jesus 
Christ, we should not hesitate to forsake all that we 
have in this world, to come to the treasure above, 
which is in heaven. 

Therefore, let us not be willingly blind ; se ing 
Jesus Christ layeth daily before us the liie and im- 
mortality here spoken of. When St. Paul speaketh 
of life, and addeth immortality, it is as much as if he 
said, we already enter into the kingdom of heaven 
by faith. Though we be as strangers here below, 
the life and grace of which we are. made partakers 
through our Lord Jesus Christ, shall bring its fruit 
in convenient time ; to wit, when he shall be sent oi 
God the Father, to show us the effect of things tha? 
are daily preached, which were fulfilled in his per. 
son, when he was clad in humanity. 



SERMON IV. 

2 Timothy, Chap. ii. verses 16, 17, and 18. 

16 But shun profane and vain babblings ; for they will increase 
unto more ungodliness. 

17 And their word will eat as doth a canker: of whom is Ilyme- 
neus and Philctus ; 

8 Who concerning the truth have erred, saying that the resur- 
rection is past already ; and overthrow the faith of some. 

We have already shown that St. Paul hath, not 
without cause, diligently exhorted Timothy to follow 
the pure simplicity of the word of God, witl. out dis- 
guising it. The doctrine which is set forth to us in 



60 



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God's name, to be the food of our souls, will be cor- 
rupted by the devil, if in his power : when he cannot 
destroy it, he blendeth things with it, in order to 
bring it into contempt, and destroy our knowledge 
of the will of God. There are many at this day, 
who put themselves forward to teach : and what is 
the cause of it 1 Ambition carrieth them away : they 
disguise the word of God : and thus satan goeth 
about to deprive us of the spiritual life. 

But this he is not able to accomplish, unless by some 
means the doctrine of God be corrupted. St. Paul 
repeateth the exhortation ; that we must shun all 
unprofitable babbling, and stay ourselves upon plain 
teaching, which is forcible. He not only condemneth 
manifest errours, superstition, and lies, but he con- 
demneth the disguising of the word of God: as when 
men invent subtleties, to cloy men's ears ; bringing 
no true nourishment to the soul, nor edification in 
faith, and the fear of God, to the hearers. 

When St. Paul speaketh of vain babbling, he 
meaneth that which contenteth curious men ; as we 
see many that take great pleasure in vain questions, 
wherewith they seem to be ravished. They do not 
openly speak against the truth, but they despise it as a 
thing too common and base ; as a thing for children 
and fools ; as for them, they will know some higher 
and more profound matter. Thus they are atvariance 
with that which would be profitable for them. There- 
fore^ .et us weigh well the words of St. Paul ; vain 
babbling ; as though he said, if there be nothing but 
fine rhetorick, and exquisite words, to gain him credit 
that speaketh, and to show that he is well learned, 
none of this should be received into the church ; all 
must be banished. 

For God will have his people to be edified ; and 
he hath appointed his word for that purpose. There- 
fore, if we go not about the salvation of the people, 
that they may receive nourishment by the doctrine 



calvin's sermons. 



6! 



that is taught them, it is sacrilege : for we pervert 
the pure use of the word of God. This word pro- 
fane, is set against that which is holy and dedicated 
to God. Whatsoever pertaineth to the magnifying 
of God, and increases our knowledge of his majes- 
ty, whereby we may worship him : whatsoever 
draweth us to the kingdom of heaven, ortaketh our 
affections from the world, and leadeth us to Jesus 
Christ, that we may be grafted into his body, is 
called holy. 

On the contrary, when we feel not the glory of 
God, when we feel not to submit ourselves to him, 
when we know not the riches of the kingdom of 
heaven, when we are not drawn into his service to 
live in pureness of conscience, when we know not 
what the salvation meaneth which was purchased by 
our Lord Jesus Christ, we belong to the world, and 
are profaned. The doctrine which serves to mislead 
us in such things, is also called profane. Thus we see 
what St.. Paul's meaning is : to wit, when we come to- 
gether in the name of God, it is not to hear merry 
songs, and to be fed with wind ; that is, with vain 
and unprofitable curiosity ; but to receive spiritual 
nourishment. For God will have nothing preached in 
his name, but that which will profit and edify the 
hearers ; nothing but that which containeth good 
matter. 

But it is true, our nature is such, that we take 
great pleasure in novelty, and in speculations which 
seem to be subtle. Therefore, let us beware, and 
think as we ought ; that we may not profane God's 
holy word. Let us seek that which edifieth, and not 
abuse ourselves by receiving that which hath no sub- 
stance in it. It is hard to withdraw men from such 
vanity, because they are inclined to participate in it : 
But St. Paul showeth, that there is nothing more mi- 
serable than such vain curiosity : " For they will in- 
6 



2 



calvin's sermons. 



crease unto more ungodliness." As if he had said, 
my friends, you know not at first sight what hurt 
cometh by these deceivers ; who go about to gain 
credit and estimation among you, and with pleasant 
toys endeavour to please you : but believe me, they 
are satan's instruments ; and such as in no wise 
serve God ; but increase unto more wickedness : 
that is, if they are let alone, they will mar the 
christian religion ; they will not leave one jot safe 
and sound. Therefore, see that you flee them as 
plagues ; although at first sight, the poison which 
they bring be not perceived. 

Every one of us should suspect himself, when we 
have to judge of this doctrine. And why so 1 Be- 
cause, (as I said before,) we are all weak ; our 
minds are altering and changing ; and besides, we 
have a foolish desire that draweth to things which 
are unprofitable. And therefore let us beware that 
we do not satisfy our own desires. Although this doc- 
trine may not seem bad to us at the first view, yet 
notwithstanding, if it has not a tendency to lead us 
to God, and strengthen us in his service, to confirm 
us in the faith and hope that is given us of everlasting 
life, it will deceive us in the end ; and prove to be but 
a mixture which serveth no purpose, except to take 
away the good which we had received before. 

To be short, those that have not this in view, to 
draw the world to God, and build up the kingdom of 
our Lord Jesus Christ, that he may rule among us, 
mar all. All the labour and pains they take, but 
increases their wickedness : and if they be suffered 
to go on in this way, a gate is set open to satan, 
whereby he may bring to nought whatsoever is of 
God : although this is not done at the first blow, yet 
we see the end is such. To exprr ss this the better, 
St. Paul adds, " Their word will eat as doth a can 
ker " 



calvin's sermons. 



63 



The word " eat" mentioned here, is not com- 
monly understood ; it is what the chirurgeons 
call, an eating sore ; and what is also called, St. 
Anthony' 's fire : that is to say, when there is such an 
inflammation in any part of the body, that the sore 
eateth not only the flesh and sinews, but the bones 
also ; in short, it is a fire that devoureth all : the 
hand will cause the arm to be lost, and the foot the 
leg ; unless at the beginning, the part that is affected 
be cut off : thus, the man is in danger of losing his 
members, unless there be fit remedies provided for 
it ; in this case we should spare no pains, but cut 
off the part affected, that the rest be not utterly de- 
stroyed. 

Thus we view it here spiritually : for St. Paul 
showeth us, that although we may have been well in- 
structed in wholesome doctrine, all will be marred, 
if we give place to these unprofitable questions, and 
only endeavour to please the hearers, and feed their 
desires. Seeing we understand what St. Paul's 
meaning is, let us endeavour to put this exhortation 
into practice. When we see men go about, endea- 
vouring to turn us aside from the true doctrine, let 
us shun them, and shut the gate against them. Un- 
less we take it in hand at the first start, and en- 
tirely cut it off, it may be as difficult to control, as 
the disease of which we have spoken. 

Therefore, let us not be sleeping ; for this is a 
matter of importance ; it will prove a deadly dis- 
ease, unless it be seen to in time. If this exhortation 
had been observed, things would be in a better con- 
dition at the present day in Christendom. For this 
doltishness of papistry, is but the vain babbling spo- 
ken of by St. Paul. Even those who would be 
counted the greatest doctors among them, who are 
of many years standing, yea, and have spent their 
whole life in it, think upon nothing but foolish prat 



64 calvin's sermons. 

tling ; which serveth no other purpose than to lead 
men astray : as no man knoweth what they mean. 
It seemeth that the devil hath forged this language hy 
a miraculous subtlety, in order that he might bring all 
doctrine into confusion. 

It is plainly perceived that they have conspired to 
do contrary to that which St. Paul hath in God's 
name forbidden. For they that have thus turned 
the word of God into a profane language of barba- 
rous and unknown words, shall be much less able to 
excuse themselves. Many there are that would 
gladly have pleasant things taught them ; they would 
make pastime of the word of God, and recreate 
themselves thereby ; thus they seek vain and unpro- 
fitable teaching. They would bring errour, conten- 
tion, and debate into the churcb, and endeavour to 
bring the religion we hold into doubt, and obscure 
the word of God. 

Therefore we must be so much the more earnest 
to serve God, and continue constantly in the pure- 
ness of the gospel. If we have a desire to obey our 
God as we ought, we must practise that which is 
commanded us, and pray him to cleanse the church 
from these plagues ; for they are the devil's instru- 
ments. This might be applied to all corruptions 
and stumbling-blocks invented by the devil ; but it is 
here spoken of, concerning the doctrine whereby we 
are quickened ; which is the true food of the soul. 

Now let us come to that part of the subject, in 
which St. Paul informs us, who are of this number. 
He saith, " Of whom is Hymeneus, and Philetus ; 
who concerning the truth have erred, saying that the 
resurrection is past already ; and overthrow the faith 
of some." When he nameth Hymeneus and Phile- 
tus, he showeth that we must not spare them, who, 
like scabby sheep, may infect the flock : but we 
must rather tell every one, what kind of men they 



calvin's sermons. 



65 



are ; that they may beware of them. Are we not 
traitors to our neighbours, when we see them in dan- 
ger of being turned from God, and do not inform 
them of it 1 A wicked man that goeth about to es- 
tablish perverse doctrine, and cause offences in the 
church, what is he but an impostor ? If I dissem- 
ble when I see him, is it not as though I should see 
my neighbour in danger, and would not bid him be- 
ware 1 

If the life of the body ought to be so precious to 
us, that we would do all in our power to preserve it, 
of how much more importance is the life of the 
soul ! Those who endeavour to turn every thing 
upside down, will come and sow their false doctrine 
among the people, in order to draw them into a con- 
tempt of God. These barking dogs, these vile 
goats, these ravenous wolves, are they that have 
erred, and endeavoured to overthrow the faith of the 
church : and yet we suffer them. Men will fre- 
quently say, must we be at defiance with them 1 
Must we cast them off, that they may fall into de- 
spair? This is said by those who think we ought to use 
gentleness ; but what mercy is it to spare one man, 
and in the mean time to cast away a thousand souls, 
rather than warn them ] We must not suffer wicked 
herbs to grow among us, lest they should get the 
upper hand, and choke whatsoever good seed there 
be, or utterly destroy it. 

Satan cometh witli his poison and plagues, that he 
may destroy all. We see the flock of God troubled 
and tormented with ravenous wolves, that devour 
and destroy whatsoever they can. Must we be 
moved with mercy towards a wolf ; and in the mean 
time let the poor sheep and lambs of which our Lord 
hath such a special care, let them, I say, perish 1 
When we see any wicked man troubling the church, 
either by offences or false doctrine, we must prevent 

6* 



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nim as much as lieth in our power : we must warn 
the simple., that they be not misled and carried away; 
this I say, is our duty. 

The Lord would have the wicked made known, 
that the world may discern them, that their ungodli- 
ness may be made manifest to all. St. Paul speak- 
eth of some, who are busy bodies, idlers, &c. : these 
must be pointed out likewise, that they may be 
shunned. What must be done to those who have 
the sword in hand ; who have become very devils ; 
who can in no wise live in peace and concord, but 
thrust themselves forward to bring all to nought ? 
When we see them thus, must we hold our peace 1 
Let us learn to know them that trouble the church 
of God, and keep them back, and endeavour to 
prevent them from doing injury. Hereby we see 
how few there are that have a zeal for God's church. 

W r e speak not only of open enemies, (for we con- 
fess that we must name the papists, that we be not 
entangled with their errour and superstition,) but we 
see others that seek to turn us away from the sim- 
plicity of the gospel : they endeavour to bring all 
things into disorder ; they sow tares, that they may 
bring this doctrine into hatred, and cause men to be 
grieved with it : others would have a licentious liber- 
ty, to do what wickedness they choose, and thus 
throw off the yoke of our Lord Jesus Christ. We 
see others, who seek nothing but to fill the world 
with wickedness, blasphemies, and vileness ; and 
thus endeavour to tread the reverence of God 
under foot. We likewise see gross drunkards and 
tiplers, who endeavour to bring all men into confu- 
sion. 

And yet, who is there among us that setteth him- 
self against these things ? Who is there that saith, 
let us beware and be watchful ] On the contrary, 
those that ought to reprove such wickedness shaxply, 



calvin's sermons. 



67 



not only wink at it, and let it pass, but they favour 
it, and give it their support. We see the wickedness 
that overspreads the land ; we see those that endea- 
vour to pervert and bring to nought our salvation, 
and bring the church of God into doubt : and shall 
we dissemble, and make as though we saw none of 
these things % We may boast as much as we please 
about being christians, yet there are more devils 
among us than christians, if we countenance such 
things. 

Therefore, let us look well to the doctrine which 
is here given us ; and if we see wicked persons try- 
ing to infect the church of God, to darken good 
doctrine, or destroy it, let us endeavour to bring their 
works to light, that every one may behold them : and 
thereby be enabled to shun them. If we attend not 
to these things, we are traitors to God, and have no 
zeal for his honour, nor for the salvation of thf 
church. We must be professed enemies of wicked 
ness, if we will serve God. It is not enough for ui 
merely to refrain from committing sin, but we mus* 
condemn it as much as possible, that it may nov 
bear any sway, or get the upper hand of us. 

After St. Paul hath named these two individuals, ht 
informs us, that they turned away from the faith, in 
so much that they said the resurrection was passed, 
So we see their fall was horrible. Hymeneus and 
Philetus were not obscure men ; for St. Paul makes 
mention of them, although they were afar off; Ti- 
mothy being at this time in Ephesus : it is therefore 
evident that they were famous men. They had been 
for some time in great reputation, as chief pillars in 
the church. But we see how far they fell ; even to 
renounce everlasting salvation which was purchased 
for us by our Lord Jesus Christ. If we look not for 
the resurrection, of what use is it for us to teach 
that there is a redeemer who hath saved us from 
the slavery of death ] Of what use will the death 



es 



calvin's sermons. 



and passion of our Lord Jesus Christ be to us, un 
less we wait for the fruit that is promised us in the 
latter day, at his coming* 1 

Notwithstanding these men had been for a season 
of the number of the faithful, yet they fell, as it 
w/Te, into the bottomless gulf of hell. Thus God 
declareth his vengeance toward them that abuse his 
gospel. It seemeth that these men were drunken 
with foolish ambition : they sought nothing but re- 
nown ; they disguised the simplicity of the word of 
God, and endeavoured to show themselves greater 
than others. But God esteemeth his word far higher 
than he doth man ; for if men cast it down and 
make a mock of it, he will not hold them guiltless. 
Thus we see that those who were like angels, have 
become very devils : they are blinded, and yet they 
would become great doctors. 

The ability of these persons, of whom St. Paul 
speaketh, were not of the common sort ; they were 
not idiots, but of high standing in all the churches : 
and yet they are fallen into such blindness, that they 
deny the resurrection of the dead : that is, they re- 
nounce the chiefest article of our religion, and de- 
prive themselves of all hope of salvation. How is 
this possible ! It seemeth strange that men who 
were able to teach others, should come to such gross 
and beastly ignorance. Thus we see how God re- 
ven°:eth scoffers and scorners that abuse his word. 
It cannot be but he must cast them off, into a state 
of reprobation ; that they may never be able to 
discern any more, and become utterly void of all 
reason. 

Therefore, if at this day, we see men become 
beastly, after having known the truth of God, and 
become void of reason, we must know that God 
will thereby magnify his word, and cause us to feel 
the majesty thereof. And why sc : Because he 
punisheth the contempt of it, by giving such persons 



calvin's sermons. 



69 



to the devil ; and giving him full Whet ,> over them. 
Therefore we must not be offended, v. nen we see 
those who have tasted the gospel, revolt from the 
obedience of God ; hut let it rather be a confirma- 
tion of our faith : for God showeth us plainly that his 
word is of such importance, that he cannot in any 
wise have men abuse it, nor take it in vain ; neither 
dissruise or profane it. 

We must learn to take heed, and walk fearfully 
and carefully. Let us view these things as a looking- 
glass set before our eyes, that we may see those who 
seemed to be passing for good christians, failen ; 
having in themselves nothing but wickedness, using 
detestable speeches, having nothing but filfhiness in 
all their lives. Seeing God hath placed these things 
before us, let us take warning thereby, and awake 
and walk in the simplicity of the gospel, that we 
may not become a prey to satan. 

It is true, these men had a fantastical resurrection 
as some do at the present day ; ^ho would make us 
believe, that to become christians, was to rise again: 
but the scripture calleth us to the coming of our 
Lord Jesus Christ, that we be always ready and pre- 
pared, that he may be made manifest ; and until that 
time our life is hidden, and we are, as it were, in the 
shadow of death. When the scripture calleth us to 
our Lord Jesus, these fanaticks say, we must look 
for no other resurrection, except that which takes 
place when we are enlightened in the gospel. 

We will here observe, that our old man must be 
crucified, if we will be partakers of the glory of our 
Lord Jesus Christ, and rise again with him. St 
Paul hath shown us, that if we will be of the king- 
dom of our Lord Jesus Christ, we must be parta- 
kers of his cross ; we must walk in death before we 
can come to lite. How long will this death conti- 
nue 1 As long as we are in this world. Therefore 
St. Peter saith, baptism is, as it were, a figure of the 



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ark of Noah. 1 Pet. iii. 21. For we must be en- 
closed, as it were, in a grave ; being dead to the 
world, if we wiil be quickened by the mark of our 
Lord Jesus Christ. 

They that would have a resurrection at midway, 
do they not pervert the nature of baptism, and con- 
sequently all the order that God hath set among us ? 
Let us learn, that until God shall take us out of this 
world, we must be as pilgrims in a strange country: 
and that our salvation shall not be shown us, until 
the coming of our Lord Jesus Christ : for he has be- 
come the first fruits of them that slept. 1 Cor. xv. 
And likewise, " He is the head of the body, the 
church ; who is the beginning, the first-born from 
the dead ; that in all things he might have the pre- 
eminence." Col. i. 18. It is true that Jesus Christ 
has risen again ; but he must needs appear to us, 
and his life and glory must be shown us, before we 
can come to him. 

St. John saith, that we are sure we are God's chil- 
dren : that we shall see him even as he is, when we 
shall be made like him. It is true, God is revealed 
to us when he transformeth us into his image ; but 
that which we conceive by faith, is not yet seen, we 
must hope for it at the coming of our Lord Jesus 
Christ. Notwithstanding the great absurdity of the 
errour, St. Paul informs us that the two individuals 
here spoken of, have overthrown the faith of some. 
This is a thing that ought to make us tremble ; to 
think that a doctrine which ought to be laid aside 
at the first sight, should overthrow the faith of some. 

We see how the children of God are afflicted in 
this world ; yea, it is often pitiable to behold tbnr 
situation ; while the unbelievers who contemn God, 
are at their ease, and live in pleasure : they make 
their triumph : whereas the saints are made as the 
off-scouring of the world. 1 Cor. iv. 13. How is it 
possible for men to conceive this heresy ; to say the 



CALVIN S SERMONS. 



7! 



resurrection is already past ] And yet we see that 
this was welcome to some ; yea, in the primitive 
church ; in the time of the apostles. When they, 
whom Jesus Christ had chosen to preach his truth 
throughout the world, still lived, some fell from the 
faith. 

When we see such an example, have we not oc- 
casion to be astonished, and walk in fear ! Not that 
we should doubt but what God will help arid guide 
us, but it behooveth us to arm ourselves with prayer, 
and rely upon the promises of our God. Well may 
we be amazed, when we think upon the heinousness 
of this errour ; that God hath suffered some to be 
turned away from the faith already. If the apostles, 
who exercised all the power that was given them 
from above, to maintain the truth of God, could not 
prevent men from being misled, what must we ex- 
pect now-a-days ! Let us be diligent in prayer, and 
flee to God that he may preserve us by his holy spi- 
rit. May we not be puffed up with presumption, but 
consider our nothingness ; for we should quickly be 
overthrown, if we were not upheld by the supreme 
Being. 

These lessons are not given us without a cause. 
Although Hymeneus and Philetus are not alive at this 
day, yet in their persons the Holy Ghost meant to 
degrade the wicked, - who go about to pervert our 
faith ; that we may not be grieved at whatsoever 
comes to pass ; that we may not depart from the 
good way, but be guarded against all offences. We 
must not be so puffed up with pride, as to go astray 
after our own foolish imaginations ; but we must 
take heed, and keep ourselves in obedience to the 
word of God : then we shall be daily more and 
more confirmed, until our good God taketh us to his 
everlasting rest, whereunto we are called 



72 



CALVIN'S SERMONS. 



SERMON V. 

Titus, Chap. i. verses 15 and 16. 

15 Unto the pure all things are pure ; but unto them that are de- 
filed and unbelieving- is nothing pure ; but even their mind 
and conscience is defiled. 

16 They profess that they know God ; but in works they deny 
him : being abominable and disobedient, and unto every good 
work reprobate. 

St. Paul bath shown us that we must be ruled by 
the word of God ; and hold the commandments of 
men as vain and foolish ; for holiness and perfection 
of life belongeth not to them. He condemneth some 
of their commandments ; as when they forbid certain 
meats, and will not suffer us to use that liberty 
which God giveth the faithful. Those who troubled 
the church in St. Paul's time, by setting forth such 
traditions, used the commandments of the law as a 
shield. These were but men's inventions : because 
the temple was to be abolished at the coming of our 
Lord Jesus Christ. Those in the church of Christ, 
who hold this superstition, to have certain meats for- 
bidden, have not the authority of God, for it was 
against his mind and purpose that the christian should 
be subject to such ceremonies. 

To be short, St. Paul informs us in this place, 
that in these days we have liberty to eat of all kinds 
of meat without exception. As for the health of the 
body, that is not here spoken of ; but the matter 
here set forth is, that men shall not set themselves up 
as masters, to make laws for us contrary to the word 
of God. Seeing it is so, that God putteth no differ- 
ence between meats, let us so use them ; and never 
inquire what men like, or what they think good. 
Notwithstanding, we must use the benefits that God 
hath granted us, soberly and moderately. We must 
remember that God hath made meats for us, not 



calvin's sermons. 



73 



that we should fill ourselves like swine, but that we 
should use them for the sustenance of life : therefore, 
let us content ourselves with this measure, which 
God hath shown us by his word. 

If we have not such a store of nourishment as we 
would wish, let us bear our poverty patiently, and 
practise the doctrine of St. Paul ; and know as well 
how to bear poverty, as riches. If our Lord give us 
more than we could have wished for, yet must we 
bridle our appetites. On the other side, if it please 
him to cut off our morsel, and feed us but poorly, 
we must be content with it ; and pray him to give us 
patience when we have not what our appetites crave. 
To be short, we must have recourse to what is said 
in Romans xiii. " But put ye on the Lord Jesus 
Christ, and make not provision for the flesh, to fulfil 
the lusts thereof." Let us content ourselves to have 
what we need, and that which God knoweth to be 
proper for us ; thus shall all things be clean to us, if 
we be thus cleansed. 

Yet it is true, that although we were ever so un- 
clean, the meats which God hath made are good ; but 
the matter we have to consider, is the use of them. 
When St. Paul saith, all things are clean, he meaneth 
not that they are so of themselves, but as relateth to 
those that receive them ; as we have noticed before ; 
where he saith to Timothy, all things are sanctified to 
us by faith and giving of thanks. God hath filled the 
world with such abundance, that we may marvel to 
see what a fatherly care he hath over us : for to what 
end or purpose are all the riches here on earth, only 
to show how liberal he is toward man ! 

If we know not that he is our Father, and acteth 
the part of a nurse toward us ; if we receive not at 
his hand that which he giveth us, insomuch that 
when we eat, we are convinced that it is God that 
nourisheth us, he cannot be glorified as he deserveth: 
neither can we eat one morsel of bread without com- 

7 



74 



calvin's sermons. 



mifting sacrilege ; for which we must give an account. 
That we may lawfully enjoy these benefits, which 
have been bestowed upon us, we must be resolved 
upon this point, (as I said before,) that it is God that 
nourisheth and feedeth us. 

This is the cleanness spoken of here by the apos- 
tle ; when he saith, all things are clean, especially 
when we have such an uprightness in us, that we 
despise not the benefits bestowed upon another ; but 
crave our daily bread at the hand of God, being per- 
suaded that we have no right to it, only to receive it 
as the mercy of God. Now let us see from whence 
this cleanness cometh. We shall not find it in our- 
selves, for it is given us by faith. St. Peter saith, 
Acts xv. the hearts of the old fathers were cleansed 
by this means ; to wit, when God gave them faith. 

It is true that he here hath regard to the everlast- 
ing salvation ; because we were utterly unclean until 
God made himself known to us in the name of our 
Lord Jesus Christ ; who, being made our redeemer, 
brought the price and ransom of our souls. But this 
doctrine may, and ought to be applied to what con- 
cerned this present life ; for until we know, that be 
ing adopted in Jesus Christ, we are God's children, 
and consequently that the inheritance of this world is 
ours, if we touch one morsel of meat, we are thieves; 
for we are deprived of, and banished from all the 
blessings that God made, by reason of Adam's sin ; 
until we get possession of them in our Lord Jesus 
Christ. 

Therefore, it is faith that must cleanse us : then 
will all meats be clean to us : that is, we may use 
them freely without wavering. If men enjoin spi- 
ritual laws upon us, we need not observe them, being 
assured that such obedience cannot please God, for 
in so doing, we set up rulers to govern us, making 
them equal with God, who reserveth all power to 
himself. Thus, the government of the soul must be 



CALVIN S SERMONS. 



i 



kept safe and sound in the hands of God. Therefore, 
if we allow so much superiority to men, that we suffer 
them to inwrap our souls with their own bands, we 
so much lessen and diminish the power and empire 
that God hath over us. 

And thus, the humbleness that we might have in 
obeying the traditions of men, would be worse than 
all the rebellion in the world ; because it is robbing 
God of his honour, and giving it, as a spoil, to mortal 
men. St. Paul speaketh of the superstition of some 
of the Jews, who would have men still observe the 
shadows and figures of the law ; but the Holy Ghost 
hath pronounced a sentence, which must be observed 
to the end of the world ; that God hath not bound us 
at this day to such a burden as was borne by the old 
fathers ; but hath cut off that part which he had com- 
manded, relative to the abstaining from meats ; for it 
was a law but for a season. 

Seeing God hath thus set us at liberty, what rashness 
it is for worms of the earth to make new laws ; as 
though God had not been wise enough. When we 
allege this to the papists, they answer, that St. Paul 
spake of the Jews, and of meats that were forbidden 
by the law : this is true ; but let us see whether this 
answer be to any purpose, or worth receiving. St. 
Paul not only saith, that it is lawful for us to use that 
which was forbidden, but he speakefh in general 
terms ; saying, all things are clean. Thus we see 
that God hath here given us liberty, concerning the 
use of meats ; so that he will not hold us in subjection, 
as were the old fathers. 

Therefore, seeing God hath abrogated that law 
which was made by him, and will not have it in force 
any longer, what shall we think when we see men 
inventing traditions of their own ; and not content 
themselves with what God hath shown them 1 In 
the first place, they still endeavour to hold the church 
of Christ under the restrictions of the old testament. 



76 



calvin's sermons. 



But God will have us governed as men of years and 
discretion, which have no need of instruction suitable 
for children. They set up man's devices, and say 
we must keep them under pain of deadly sin : 
whereas, God will not have his own law to be ob- 
served among us at this day, relative to types and 
shadows, because it was all ended at the coming of 
our Lord Jesus Christ. 

Shall it then be lawful to observe what men have 
framed in their own wisdom ? Do we not see that it 
is a matter which goeth directly against God ? St. 
Paul setteth himself against such deceivers : against 
such as would bind christians to abstain from meats ; 
as God had commanded in his law. If a man say, it 
is but a small matter to abstain from flesh on Friday, 
or in Lent, let us consider whether it be a small mat- 
ter to corrupt and bastardize the service of God ! For 
surely those that go about to set forth, and establish 
the tradition of men, set themselves against that 
which God hath appointed in his word ; and thus 
commit sacrilege. 

Seeing God will be served with obedience, let us 
beware and keep ourselves within those bounds 
which God hath set ; and not suffer men to add any 
thing to it of their own. There is something worse 
in it than all this : for they think it a service that de- 
serve th something from God, to abstain from eating 
flesh. They think it a great holiness : and thus the 
service of God, which should be spiritual, is banished, 
as it were, while men busy themselves about foolish 
trifles. As the common saying is, they leave the ap- 
ple for the paring. 

We must be faithful, and stand fast in our liberty ; 
we must follow the rule which is given us in the word 
of God, and not suffer our souls to be brought into 
slavery by new laws, forged by men. For it is a hel- 
lish tyranny, which lesseneth God's authority, and 
raixeth the truth of the gospel with the figures of the 



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77 



raw ; ana perverteth and corrupteth the true service 
of God, which ought to be spiritual. Therefore, let 
us consider how precious a privilege it is to give thanks 
to God with quietness of conscience, being assured it 
is his will and pleasure that we should enjoy his bless- 
ings : and that we may do so, let us not entangle 
ourselves with the superstitions of men, but be con- 
tent with what is contained in the pure simplicity of 
the gospel. Then, as we have shown concerning the 
first part of our text, unto them that are pure, all things 
will be pare. 

When we have received the Lord Jesus Christ, we 
know that we shall be cleansed from our filthiness 
and blemishes ; for by his grace, we are made par- 
takers of God's benefits, and are taken for his chil- 
dren, although there be nothing but vanity in us. "But 
unto them that are defiled and unbelieving, is nothing 
pure." By this St. Paul meaneth, that whatsoever 
proceedeth from those that are defiled and unbeliev- 
ing, is not acceptable to God ; but is full of infection. 
While they are unbelieving, they are foul and un- 
clean ; and while they have such filthiness in them, 
whatsoever they touch, becomes polluted with their 
infamy. 

Therefore, all the rules and laws they can make, 
shall be nothing but vanity : for God disliketh what- 
soever they do ; yea, he utterly abhorreth it. Although 
men may torment themselves with ceremonies and 
outward performances, yet all these things are vain, 
until they become upright in heart: for in this the true 
service of God commenceth. So long then as we 
are faithless, we are filthy before God. These things 
ought to be evident to us ; but hypocrisy is so rooted 
within us, that we are apt to neglect them. It will 
readily be confessed, that we cannot please God by 
serving him, until our hearts be rid of wickedness. 

God strove with the people of old time about the 
same doctrine ; as we see, especially in the second 
7* 



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calvin's sermons, 



chapter of the prophet Haggai : where he asketh the 
priests, if a man touch a holy thing, whether he shall 
be made holy or not ; the priests answered, no. On the 
contrary, if an unclean man touch a thing", whether it 
shall become unclean or no : the priests answered and 
said, it shall be unclean : so is this nation, saith the 
Lord ; and so are the works of their hands. Now 
let us notice what is contained in the figures and sha- 
dows of the law. If an unclean man had handled 
any thing, it became unclean ; and therefore must 
be cleansed. Our Lord saith, consider what ye be : 
for }^e have nothing but uncleanness and filth : yet 
notwithstanding, ye would content me with your 
sacrifices, offerings, and such like things. But he 
saith, as long as your minds are entangled with wick- 
ed lusts ; as long as some of ye are whoremongers, 
adulterers, blasphemers, and perjurers ; as long as ye 
are full of guile, cruelty, and spitefulness, your lives 
are utterly lawless, and full of all uncleanness ; I can- 
not abide it, how fair soever it may seem before men. 

We see then that all the services we can perform, 
until we are truly reformed in our hearts, are but 
mockeries ; and God conclemneth and rejecteth every 
whit of them. But who believeth these things to be 
so 1 When the wicked, who are taken in their 
wickedness, feel any remorse of conscience, they will 
endeavour by some means or other to compound 
with God, by performing some ceremonies : they 
think it sufficient to satisfy the minds of men, believing 
that God ought likewise to be satisfied therewith. 
This is a custom which has prevailed in all ages. 

It is not only in this text of the prophet Haggai 
that God rebuketh men for their hypocrisy, and for 
thinking that they may obtain his favour with trifles, 
but it was a continual strife which all the prophets 
had with the Jews. It is said in Isa. i. 13, 14, 15. 
Bring no more vain oblations ; incense is an abomi- 
nation unto me ; the new-moons and sabbaths, the 



calvin's sermons. 



79 



calling of assemblies, I cannot away with : it is ini- 
quity, even the solemn meeting, your new-moons 
and your appointed feasts my soul hateth : they are 
a trouble unto me; I am weary to bear them. And 
when ye spread forth your hands, I will hide mine 
eyes from you ; yea, when ye make many prayers, 
I will not hear : your hands are full of blood." 

And again it is said, Amos v. 22. " Though ye offer 
me burnt-offerings, and your meat-offerings, I will 
not accept them ; neither will I regard the peace- 
offerings of your fat beasts." God here showeth us 
that the things which he himself had commanded, 
were filthy and unclean when they were observed 
and abused by hypocrites. Therefore, let us learn 
that when men serve God after their own fashion, 
they beguile and deceive themselves. It is said in 
another text of Isaiah, " Who hath required these 
things at your hands ?" Wherein it is made manifest, 
that if we will have God approve our works, they must 
be according to his divine word. 

Thus we see what St. Paul's meaning is, when he 
saith there is nothing clean to them that are unclean. 
And why ! For even their mind and conscience are defiled. 
By this he showeth, ( as I before observed,) that un- 
til such times as we have learned to serve God aright, 
in a proper manner, we shall do no good at all by 
our own works ; although we may flatter ourselves 
that they are of great importance, and by this means 
rock ourselves to sleep. 

Let us now see what the traditions of popery are. 
The chief end of them are, to make an agreement 
with God, by their works of supererogation, as they 
term them : that is, their surplus works ; which are, 
when they do more than God coram andeth them. 
According to their own notions, they discharge their 
duty towards him, and content him with such pay- 
ment as they render by their works, and thereof make 
their account. When they have fasted their saints 



80 



calvin's sermons. 



evenings, when they have refrained from eating flesh 
apon Fridays, when they have attended mass devoutly, 
when they have taken holy water, they think that 
God ought not to demand any thing more of them ; 
and that there is nothing amiss in them. 

But in the mean time, they cease not to indulge 
themselves in lewdness, whoredom, perjury, blas- 
phemy, &c. : every one of them giving himself to 
those vices ; yet notwithstanding, they think God 
ought to hold himself well paid with the works they 
offer him ; as for example, when they have taken 
holy water, worshipped images, rambled from altar 
to altar, and other like things, they imagine that they 
have made sufficient payment and recompense for 
their sins : but we hear the doctrine of the Holy 
Ghost concerning such as are defiled ; which is, 
there is nothing pure nor clean in all their doings. 

But we will put the case, by supposing that all 
the abominations of the papists were not evil in 
their own nature ; yet notwithstanding, according to 
this doctrine of St. Paul, there can be nothing but 
uncleanness in them, for they themselves are sinful 
and unclean. The holiness of these men consists 
in gewgaws and trifles. They endeavour to serve 
God in the things that he doth not require, and at 
the same time leave undone things that he hath com- 
manded in his law. 

It has been the case in all ages, that men have 
despised God's law for the sake of their own tradi- 
tions. Our Lord Jesus Christ upbraided the phari- 
sees, when he saith, Mat. xv. 3. " Why do ye also 
transgress the commandment of God by your tradi- 
tion." Thus it was in former times, in the days of 
the prophets. Isaiah crieth out, chap. xxix. 1& 
" Wherefore the Lord said, forasmuch as this people 
draw near me with their mouth, and with their lips 
do honour me, but have removed their heart far 
from me, and their fear toward me is taught by the 



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precept of men: therefore, behold, I will proceed to 
do a marvellous work and wonder ; for the wisdom 
of their wise men shall perish, and the understand- 
ing of their prudent men shall be hid." While men 
occupy themselves about traditions, they pass over 
the things that God hath commanded in his word. 

This it is that caused Isaiah to cry out against 
such as set forth men's traditions ; telling them 
plainly that God threatened to blind the wisest of 
them, because they turned away from the pure 
rule of his word to follow their own foolish inven- 
tions. St. Paul likewise alludes to the same thing, 
when he saith, they have no fear of God before their 
eyes. Let us not deceive ourselves ; for we know 
that God requireth men to live uprightly, and to ab- 
stain from all violence, cruelty, malice, and deceit ; 
that none of these things should appear in our life. 
But those that have no fear of God before their 
eyes, it is apparent that they are out of order, and 
that there is nothing but uncleanness in their whole 
life. 

If we wish to know how our life should be regu- 
lated, let us examine the contents of the word of 
God ; for we cannot be sanctified by outward show 
and pomp, although they are so highly esteemed 
among men. We must call upon God in sincerity, 
and put our whole trust in him ; we must give up 
pride and presumption, and resort to him with true 
lowliness of mind : that we be not given to fleshly 
affections. We must endeavour to hold ourselves in 
awe, under subjection to God, and flee from glut- 
tony, whoredom, excess, robbery, blasphemy, and 
other evils. Thus we see what God would have us 
do, in order to have our life well regulated. 

When men would justify themselves by outward 
works, it is like covering a heap of filth with a clean 
linen cloth. Therefore, let us put away the filthiness 
that is hidden in our hearts ; I say, let us drive the 



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evil from us, and then the Lord will accept of oui 
life : thus we may see wherein consists the true 
knowledge of God ! When we understand this 
aright, it will lead us to live in obedience to his will. 
Men have not become so beastly, as to have no un- 
derstanding that there is a God, who created them. 
But this knowledge, if they do not submit to his re- 
quirements, serves as a condemnation to them : be- 
cause their eyes are blindfolded by satan ; insomuch, 
that although the gospel may be preached to them, 
they do not understand it ; in this situation we see 
many at the present day. How many there are in 
the world, that have been taught by the doctrine 
of the gospel, and yet continue in brutish igno- 
rance ! 

This happeneth, because satan hath so prepos- 
sessed the minds of men with wicked affections, that 
although the light may shine ever so bright, they still 
remain blind, and see nothing at all. Let us learn 
then, that the true knowledge of God is of such a 
nature, that it showeth itself, and yieldeth fruit 
through our whole life. Therefore to know God, as 
St. Paul said to the Corinthians, we must be trans- 
formed into his image. For if we pretend to know 
him, and in the mean time our life be loose and 
wicked, it needeth no witness to prove us liars ; cur 
own life beareth sufficient record that we are mock- 
ers and falsifiers, and that we abuse the name of 
God. 

St. Paul saith in another place, if ye know Jesui 
Christ, ye must put off the old man : as if he should 
say, we cannot declare that we know Jesus Christy 
only by acknowledging him for our head ; and by 
his receiving us as his members ; which cannot be 
done until we have cast off the old man, and be- 
come new creatures. The world hath at all times 
abused God's name wickedly, as it doth still at this 
day ; therefore, let us have an eye to the true 



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knowledge of the word of God, whereof St. Pau] 
speaketh. 

Finally, let us not put our own works into the 
balance, and say they are good, and that we think 
well of them ; but let us understand that the good 
works are those which God hath commanded in 
his law ; and that all we can do beside these, are 
nothing. Therefore, let us learn to shape our lives 
according to what God hath commanded : to put our 
trust in him, to call upon him, to give him thanks, to 
bear patiently whatsoever it pleaseth him to send os; 
to deal uprightly with our neighbours ; and to live 
honestly before all men. These are the works which 
God requireth at our hands. 

If we were not so perverse in our nature, there 
would be none of us but what might discern these 
things : even children would have skill enough to 
discern them. The works which God hath not 
commanded, are but foolishness and an abomina- 
tion ; whereby God's pure service is marred. If we 
wish to know what constitutes the good works spo- 
ken of by St. Paul, we must lay aside all the inven- 
tions of men, and simply follow the instructions con- 
tained in the word of God ; for we have no other 
rule than that which is given by him ; which is such 
as he will accept, when we yield up our accounts at 
the last day, when he alone shall be the judge of 
all mankind. 

Now let us fall down before the face of our 
good God, acknowledging our faults, praying him to 
make us perceive them more clearly : and to give us 
such trust in the name of our Lord Jesus Christ, 
that we may come to him, and be assured of the for- 
giveness of our sins ; and that he will make us par- 
takers of sound faith, whereby all our filthiness may 
be washed away. 



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SERMON VI. 

2 Timothy, Chap ii. verse 19. 

19 Nevertheless the foundation of God standeth sure, having- this 
seal, The Lord knoweth them that are his. And, let every one 
that nameth the name of Christ depart from iniquity. 

We noticed this morning what was said by St. 
Paul concerning those that had fallen away ; in or- 
der to stir up the minds of the faithful, to the end 
they should not be troubled thereat. If we see those 
fall who seemed to uphold the church, as it were, 
we must not be shaken ; for if men be frail, if they 
go astray out of the right way, if they be froward, it 
is no new thing, for such is their nature ; therefore 
we ought not to marvel at it, if they fall into wicked- 
ness rather than godliness. But in the mean time, 
our salvation is settled upon the grace of our God ; 
yea, insomuch that it pleased him to choose us be- 
fore the world began, and to make us of the number 
of his chosen children. 

But we are grieved to see those who have shown 
some good tokens that they were the children of 
God, turn back ; for we ought to possess a zeal to 
have the church of God enlarged and increased, 
rather than diminished. We ought also to have a 
care of our brethren, and to be sorry to see them 
perish ; for it is no small matter to have the souls 
perish, who were bought by the blood of Christ. 
Yet notwithstanding, we must always comfort our- 
selves with this doctrine, that God will maintain his 
church, although the number be but small ; though 
it be not so great as we could wish it, yet we must 
content ourselves, and believe he will safely keep 
all those he hath chosen. 

Those that fall away, and those backsliders that 
renounce Jesus Christ, although the} vvere joined to 



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us, we must conclude that they were not of this 
number ; seeing they have departed from us. For it 
is easier for the world to be turned about a thousand 
times, than that one of God's chosen children, whom 
he holdeth fast to himself, should perish : it cannot 
be ! For God is the protector of our salvation, as 
he himself hath declared : yea, and this olhce is 
given to our Lord Jesus Christ, to maintain and keep 
all that God the Father hath chosen. This is what 
St. Paul meaneth by these words, The foundation oj 
God standeth sure, having this seal, the Lord kno teeth 
them that are his. 

St. Paul setteth down two articles, which we shall 
here notice. In the first place, when we see such 
turning, that those who seemed to be the forwardest 
in religion, give back, and fall away from us, and so 
estrange themselves from the kingdom of God that 
they become unbelievers, we must not think that the 
church falleth. It is true, the number of those whom 
we thought to be faithful, is lessened by this means. 
But howsoever the world go, there is a sure founda- 
tion ; that is to say, God will always keep his church, 
and there shall always be some to call upon him, and 
worship him ; therefore let this be sufficient for us. 
For he hath declared, Psalm lxxii. that so long as 
the sun and moon endure, he will have some peo 
pie to fear him, throughout all generations. 

If we see the devil scatter the flock of our Lord 
Jesus Christ, if we see those that have given some 
proof of a good hope fall away, yet notwithstanding, 
we may be assured that the building remaineth ; 
even though it be hid from our view ; for it hath re- 
mained when there was scarcely a christian to be 
found in all the world. In what case were we forty 
years ago, before God gave us the light of his gos- 
pel ] Would it not have been thought that all Chris- 
tianity had been banished out of the world 1 But 
vet there was a foundation hid ; that is, God re 
8 



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served after a wonderful manner, such as he would, 
though it were but a small number. Therefore, the 
foundation of God standeth sure. 

When we see such troubles, that we think all will 
come to nought, let us behold by faith this foundation, 
which cannot be seen by the eye of man. For if we 
have not faith to discern the church of God, we shall 
think it utterly abolished. We see what came to 
pass in the days of the prophet Elijah : he saith, 1 
Kings xix. 14. "The children of Israel have forsa- 
ken thy covenant, thrown down thine altars, and 
slain thy prophets with the sword ; and I, even I 
only, am left ; and they seek my life, to take it 
away." But the Lord reproveth him, by telling him 
that he hath yet seven thousand in Israel, who have 
not bowed the knee to Baal. And so it will be at 
all times and seasons ; we may think the church of 
God is utterly defaced and abolished, but he will keep 
the foundation sure. 

Secondly, St. Paul informs us, that although the 
foundation of God standeth sure, yet it is as a letter 
closed up and sealed. And why so 1 Because the 
Lord knoiveth them that are his. If God humble us, 
and blind us as it were, we must be content there- 
with ; for he hath made his election sure, though it 
be hid from us. Although he will not make it known 
at first, yet notwithstanding, it remameth in his se- 
cret counsel. Therefore if God know them that are 
his, let us not think it strange if we be often deceived 
when men revolt. Why so ] For we know them 
not ; but God will not be deceived ; he will bring to 
an end whatsoever he hath determined in the coun- 
sel of his own will. 

St. Paul exhorteth us not to be negligent, when we 
see those that were like angels among us fall from 
the right way: but to walk in fear and trembling; 
and beware that we do not abuse the name of God, 
by cloaking ourselves falsely with the name of chris- 



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8? 



tianity, as do the hypocrites ; who take the name of 
God in their mouth, and at the same time mock him, 
and falsify his holy precepts. Let us practise that 
which is here contained ; to wit, that if we call upon 
the name of our Lord Jesus Christ, if we make pro- 
fession to be his, we must depart from iniquity. For 
we are not of the church of God, unless we sepa- 
rate ourselves from the world, and from the subtle- 
ties thereof. 

Therefore, let us consider whereunto we are call- 
ed ; what our condition is : and then let us be faith- 
ful, and walk uprightly : for God can easily cut us 
off from his church, seeing he hath shown us such 
examples, if we have not made our profit by them. 

But now, that we may apply this text better to our 
instruction, let us treat upon the point we have al- 
ready mentioned ; namely, the everlasting counsel 
of God, whereupon our election is grounded ; upon 
which our salvation is surely settled. It is true, (as 
the scripture saith,) that we are saved by faith ; for 
we know not that God is our Father, and that we 
are made partakers with him, only by faith, and by 
laying hold of the promises contained in the gospel ; 
wherein God showeth that he accepteth us, and is 
pleased with us, in the name of our Lord Jesus 
Christ. 

We must accept of this benefit, or we cannot 
know him. So then, we are in possession of our 
salvation by faith. This is true ; but who is it that 
giveth us faith, save God alone 1 And why doth he 
give it to us ] Because it pleased him to choose us 
before we were made ; yea, before the world itself 
was made ; as St. Paul showeth, especially in the 
first chapter to the Ephesians. He setteth that be- 
fore us, which is most familiar to us ; even that 
which we know ; to wit, that God hath made us 
partakers of his heavenly blessings through Jesus 
Christ : that after he hath forgiven us our sins, he 



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showeth us that we are acceptable to him, and that 
he hath taken us to be his children. Thus we have 
all that the gospel openeih to us. 

But St. Paul lifteth us up higher ; saying, all that 
is given us, is because God had chosen us before the 
world began; because he loved us in our Lord Jesus 
Christ before we could do either good or evil. This 
is what we shall now notice : namely ; although 
God draweth us to him by the gospel, and we by 
faith receive the righteousness of our Lord Jesus 
Christ, who is the cause of our salvation ; yet not- 
withstanding, there was a secret love of God that 
went before : yea, though it were hid from us, 
though God made no great haste in drawing us to 
him, yet it is certain that we were chosen. This is 
what St. Paul aimeth at in the sentence before us ; 
to wit, The foundation of God standeth sure. 

He setteth this foundation of God, against what- 
soever virtue may be found in man : he setteth this 
sureness of which he speaketh, against this frail state 
of ours. St. Paul, knowing that we are inconstant, 
and that we straightway fall and pass away like wa- 
ter, saith, we must take our sureness in God ; for 
we perceive it is not in ourselves, neither in our na- 
ture. Therefore, if we find no certainty in things 
on earth, we must know that our salvation resteth 
upon God ; and that he holdeth it in such a manner, 
that it can never vanish away. This is a very happy 
consideration. 

If I see a man become wicked, what can I say 
for myself? I am so likewise ; but I must come to 
this conclusion ; though I am weak, God is stead- 
fast and sure ! Therefore, I must commit myself 
wholly into his hands. And for this cause our Lord 
Jesus informs us, John x. that those whom the 
Father hath given him, shall never perish. And 
why so ] Because God the Father is stronger 
and more mighty than all those that would oppose 



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him, or endeavour to prevent him from executing his 
will. 

By these words he warneth us, that if we put our 
trust in ourselves, we shall be utterly dismayed ; and 
indeed, we should be liable to perish every minute, 
if we were not upheld and maintained by a higher 
power than our own. But, as the mighty power of 
God cannot be overcome, our salvation resteth sure ; 
for God keepeth it. Yea, (and as I said before,) Je- 
sus Christ hath taken charge of our souls, and will 
not suffer us to be taken out of his hands. Although 
the devil may do what he can, though he use ever 
so many means, although it may seem a hundred 
thousand times as though we should be taken by vio- 
lence out of the hands of our Lord Jesus Christ, yet 
notwithstanding, we shall remain there forever. And 
why so 1 Because our salvation is settled upon the 
election of God, and his unchangeable counsel. 

Let us beware and take heed, when we see others 
stumble and fall from the gospel. Let us observe 
what St. John saith in chapter ii. ; those that went 
from us, were not of us ; otherwise they could never 
have been separated from us. We must know that God 
suffered hypocrites to remain among us for a season, 
although he knew they were reprobates. Our Lord 
Jesus plainly showeth that the faithful ought not to 
be troubled through the unthankfulness of men, 
when they rebel against the gospel ; for they are 
grieved at the true doctrine, and are at defiance with 
God. Jesus Christ saith, every tree which God the 
Father hath not planted, shall be rooted up. 

He compareth those who seem to be of the num- 
ber of the faithful, to trees that are planted in a field 
or garden. Those that are open enemies to God, 
bear no resemblance to trees : but the hypocrites, 
who make a fair show, and would be taken for God's 
children, seem to be like trees planted in a field or 
garden ; but they take no root, because God did not 
8* 



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plant them : that is to say, he did not choose them. 
In order to try us, he suffereth them to pretend the 
name of God falsely ; yet notwithstanding, he never 
adopted them for his children, neither are they cho- 
sen to the inheritance of life ; therefore they must 
be plucked up. 

If any one becomes dissatisfied with the gospe. 
men will say, behold, such a man hath fallen away. 
It there fall out any stumbling-block, (I speak not 
of those who show themselves open enemies to God, 
and manifestly contemn his word,) if there be any 
who are proud and lofty, who cannot abide sound 
doctrine, who reject it, and are grieved with it, they 
become a stumbling-block. Therefore the disciple 
asked our Lord Jesus Christ, why the Scribes and 
Pharisees were not edified : let them alone, saith he, 
they are blind. But beware ye, go not to destruc- 
tion with them. 

We must know that all are not elected and cho- 
sen of God the Father. Some will say, there is no- 
thing but holiness in them ; but this is a mistake ; for 
it is evident that they never had any fear of God 
before their eyes ; but are hypocrites. Therefore 
we must not be dismayed, if we see rebellion in 
men ; for all ar.e not planted by the hand of God. 
Thus we see how we must make our profit of this 
doctrine. W e must know, first of all, that faith is 
given us from above : God having lightened us by his 
holy spirit, we receive the gospel ; yet not by our 
own wit and virtue. 

God giveth us this grace, because he had chosen 
us for his children, and adopted us before the begin- 
ning of the world : which is a singular and inesti- 
mable blessing, bestowed upon us, while others are 
left to perish. He was at liberty to choose whom he 
would : therefore it behooveth us to know that we 
are so much the more bound to him, because he 
hath delivered us out of the general destruction of 



calvin's sermons. 9x 

mankind. Let us consider that it is very profitable 
for us to understand this free election of God, which 
maketh a difference between his children and the 
castaways. 

When we see troubles and offences in the church, 
when we see those who had begun well turn aside 
from the true way, we must remember that men are 
frail ; yet notwithstanding, we shall find sufficient 
sureness in our God ; because he hath been gra- 
ciously pleased to adopt us for his children ; there- 
fore he -will keep us through Jesus Christ according 
to his promise. Let us resort to the election of God, 
whenever we become dismayed or cast down : if we 
see men fall away, if the whole church should seem 
to come to nought, we must remember that God 
hath his foundation ; that is, the church is not 
grounded upon the will of men, for they did not make 
themselves, neither can they reform themselves : but 
this proceedeth from the pure goodness and mercy 
of God. 

Although the upper part of the building be as it 
were overthrown, though we see no pillars, though 
the form and shape of it appear no more, yet God 
will keep the foundation sure, which never can be 
shaken. Thus the world may see whether the doc- 
trine of God's election which we preach, be needless 
or not. We must not presume to enter into the 
secret counsel of God, to thoroughly comprehend 
his wonderful secrets ; but if this be hid from us, 
to know that God chose us before the world was 
made, is it not to deprive us of a comfort which is 
not only profitable for us, but even necessary 1 
The devil can find no better means to destroy our 
faith, than to hide this article from our view. 

What case should we be in, and especiallynow-a- 
days, when there are so many rebels and hypocrites 
in the v/orld ] yea, and such, as men are looking for 
wonders at their hands. Might we not fear the same 



^2 



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would befall us 1 How can we rest ourselves with 
constancy upon God, and commit ourselves to him 
with settled hearts, not doubting but that he will take 
care of us to the end, unless we flee to this election 
as our only refuge 1 If this is not true, it seemeth that 
God hath broken his promise, which was given us 
respecting his gospel ; and that Jesus Christ is ba- 
nished out of the world. 

This is the principal cause, and the best means 
that satan can devise, to destroy our love for the gos- 
pel. Therefore, let us hold fast these weapons, in 
despite of satan and all his imps : for these must be our 
defence. Let us be confirmed in the election of our 
God, and make it available ; and see that it be not 
taken from us ; if we love the salvation of our own 
souls, let us attend well to these things. We must 
considei those who would hide such a doctrine from 
us our mortal enemies : the devil stirreth them up to 
deprive us of a comfort, which if we do not enjoy, we 
cannot be assured of our salvation. However, we 
must remember this exhortation of the apostle Paul ; 
let every one that nameth the name of Christ depart from 
iniquity. 

As the election of God is to give us a sure con- 
stancy, to make us happy in the midst of trouble, 
which otherwise might disquiet us, we must not 
cease to call upon him, to run to him, and to walk 
diligently in the way wherein he hath called us. 
There is a great difference between the assurance of 
the faithful, who are thoroughly persuaded of the 
surety of their salvation, and those who are negligent 
and careless, and think no harm can overtake them : 
these are as blocks ; they know not the danger that 
surroundeth them, which should induce them to flee 
to God for protection : but on the contrary, after 
they have been once instructed, they never pay any 
more attention to doctrine. 

But the faithful cease not to fear, although they 



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93 



are grounded upon the goodness of God, and are per- 
suaded that no storm nor tempest whatsoever can carry 
them away : yet notwithstanding, they continue to 
watch against the assaults of satan. They know their 
frailty, which causes them to put their trust in God, 
and pray to him, that he would not forsake them in 
time of need, but that he would put forth his hand and 
preserve them : they consider whereunto they are call- 
ed ; they repent, and call upon God to increase the 
graces of his holy spirit in them, and take from them 
their afflictions. 

St. Paul saith, 1 Cor. x. 12. "Let him that thinketh 
he standeth take heed lest he fall." Not that St. Paul 
meant to put us in doubt, or cause us to waver ; as 
though we knew not what to do, nor whether God 
would guide us to the end or not ; for we must be 
thoroughly resolved upon this point, that the work 
which God hath begun, will be brought to perfection ; 
as it is said in Phil. i. and likewise in many other 
places. We must call upon God, and stir up ourselv es 
to daily prayer, that we may not abuse his grace. We 
must dedicate ourselves to him, we must walk in fear 
and carefulness, and beware that we be not entrapped 
in the condemnation of the wicked. 

If they be poor blind creatures, we need not mar- 
vel to think they go astray : but seeing God hath en- 
lightened us, doth it not behoove us to walk uprightly 1 
Seeing he hath adopted us for his children, are we not 
under an obligation to serve and honour him as our 
Father 1 This is what St. Paul exhorteth us to do, 
when he saith, let every one that nameth the name of 
Christ depart from iniquity. To call upon the name 
of Christ, is to avouch ourselves to be his followers. 
When we speak of calling upon God, it meaneth, to 
pray to him, and implore his blessings : we likewise 
call upon the name of God, when we make profes- 
sion to be of his people, and his church. 

Therefore, we cannot take the name of christian 



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upon us, we cannot make protestation that we are 
of the company of the children of God, that we are 
of his church and people, to be short, we can have 
nothing to do with Christ, unless we be delivered from 
all our filthiness. If a man should call himself the 
servant of a prince, and in the mean time be a thief, 
ought he not to be doubly punished, because he 
abused the name that in no wise belonged to him 1 
Behold the Son of God, who is the fountain of all 
Holiness and righteousness ! shall we endeavour to 
hide ourselves, and cloak all our filthiness, be it ever 
so shameful, under his name 1 Is not this such 
horrible sacrilege, that it deserveth the most severe 
punishment ? It is true, that let us take whatsoever 
pains we may to serve God purely, we cease not to 
be wretched sinners, full of blemishes; and to have 
many wicked imperfections in us. 

But if we desire to do well, if we hate sin, though 
we go limpingly, seeing our design is good, and we 
strive to go forward in the tear of God, and in obedi- 
ence to his will, this is a right affection ; and Jesus 
Christ maketh the same account of us, as though we 
were just ; he freeth us from all our faults, and charges 
them not to our account. Therefore, the faithful, 
though they be not entire!)' perfect, though they have 
many sins, are taken for God's children ; and Jesus 
Christ thinketh it no dishonour that they should be 
called by his name : for he causeth the goodness 
which is in them, through his grace, to be acceptable 
to God. 

But if we abuse the name of Jesus Christ, and 
make a cloak of it for our sins, do we not deserve to 
nave him rise up against us, seeing we have dishonour- 
ed his majesty, and falsified his name 1 Therefore, 
let us mark well what this word, Christianity, mean- 
eth : its meaning, is to be members of the Son of 
God ! Christ having been pleased to accept us, we 
must cleave to him in all righteousness ; for he hath 



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received all fulness, that he might raake us partakers 
of his grace, The spirit of God must reign in us, if 
we would be taken for his children, and for members 
of the Lord Jesus Christ. 

All those that give themselves to wickedness, and 
submit not themselves to the will of God, to mortify their 
wicked lusts, are false varlets and abusers, in pretend- 
ing to claim the name of christians. When we see 
men separate themselves from the church of God, 
when we see those who have begun well, go not on, 
we must remember that although there be weakness 
in men, the foundation of God ceaseth not to remain 
sure. And how so ? Because God knoweth whom 
he hath chosen, and will certainly maintain them. 
Therefore, let us not doubt but what we are of that 
number, seeing our Lord hath called us to him ; for 
this is a witness that he had chosen us before we were 
born : then let us content ourselves with this holy 
calling. 

Let us not be troubled with whatever stumbling- 
blocks may tail in our way ; but in the mean time, let 
us hope that we shall be preserved by the power of 
God, and that he will maintain his church, and not 
suffer his people to perish ; although the world may 
strive hard to lessen their number. Let us study to 
walk in fear, not abusing the will of our God ; but 
know, seeing he hath separated us from the rest of 
the world, that we must live as children in his house : 
for he hath given us the outward mark of baptism, 
that we may have the seal of the Holy Ghost. This is 
the earnest (as St. Paul calleth it, Eph. i. 14.) of 
our election : it is the pledge which we have of our 
being called to the heavenly inheritance. 

Therefore, let us pray to God, that he would sign 
•and seal his free election in our hearts by his holy 
spirit ; that he would shelter us under the shadow of 
nis wings : and if the poor castaways go astray, and 
are carried away by the devil ; if they fall, never to 



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rise again ; if they cast themselves headlong into de- 
struction, let us pray God to keep us under his 
protection, that we may be in subjection to his will, 
and be maintained by his power. Although the world 
strive to shake us, still let us rest ourselves upon this 
foundation ; The Lord knoweth them that are his : and 
let us never be put from it, but stand steadfastly to it, 
and profit more and more by it, until God take us to 
his kingdom, which is not subject to any changes. 



SERMON VII. 

1 Timothy, Chap. ii. verses 3, 4, and 5. 

3. For this is good and acceptable in the sight of God our Saviour : 

4. Who will have all men to be saved, and to coine unto the 
knowledge of the truth. 

5. For there is one God, and one mediator between God and 
men, the man Christ Jesus. 

When we despise those whom God would have 
honoured, it is as much as if we should despise him : 
so it is, if we make no account of the salvation of 
those whom God calleth to himself. For it seemeth 
thereby, that we would stay him from showing his 
mercy to poor sinners, who are in the way to ruin. 
The reason why St. Paul useth this argument, that 
God will have all the world to be saved, is, that we may, 
as much as lieth in us, also seek the salvation of 
those, who seem to be banished from the kingdom 
of God ; especially while they are unbelievers. 

We must always observe what the condition of the 
world was in the days of St. Paul. It was something 
new and strange to have the gospel published to the 
world in those days : for it appeared that God had 
chosen the stock of Abraham, and that the rest of the 
world would be deprived of all hope of salvation. 
And indeed we see how holy writ setteth forth the 



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9? 



adoption of this people : but St. Paul commandeth 
us to pray for all the world ; and not without cause ; 
for he addeth the reason, which is here mentioned • 
to wit, because God will have all men to be saved. As 
if he should say, my friends, it is reasonable that we 
should observe what the will of God is, and at what 
he aimeth ; that every one of us may employ himself 
to serve him aright. 

Therefore, seeing it is the will of God, that all men 
should be partakers of that salvation which he hath 
sent in the person of his only begotten Son, we must 
endeavour to draw poor, silly, ignorant creatures, to 
us, that we may all come together, to this inheritance 
of the kingdom of heaven, which hath been promised 
us. But we must observe, that St. Paul speaketh not 
of every particular man, but of all sorts of men, and 
of all people. Therefore, when he saith that God will 
have all men to be saved, we must not think that he 
speaketh of them individually, but his meaning is this ; 
that whereas in times past he chose a certain people 
to himself, he meaneth now to show mercy to all the 
world ; yea, even to them that seemed to be shut out 
from the hope of salvation. 

He saith in another place, the heathens were with 
out God, and void of all promise ; because they were 
not as yet brought to the fellowship of the Jews. 
This was a special privilege that God had given to 
the descendants of Abraham. Therefore St. Paul's 
meaning is, not that God will save every man, but 
that the promises which were given to but one peo- 
ple, are now extended to all the world : for as he 
saith in this same epistle, the wall was broken down 
at the coming of our Lord Jesus Christ. God had 
separated the Jews from all other nations ; but when 
Jesus Christ appeared for the salvation of the world, 
then was this difference, which existed between them 
and the Gentiles, taken away. 

Therefore, God will now embrace us all : and this 
9 



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is the entrance into our salvation. For if that had 
always continued, which God ordained but for a sea- 
son, then should we be all accursed ; and the gospel 
would not have been preached to us : we should have 
had no sign or token of the love and goodness of 
God. But now we have become his children ; we 
are no more strangers to the promises, as were our 
fathers : for Jesus Christ came to be a Saviour to 
all in general ; he offered the grace of God the Father, 
that all might receive it. 

As St. Paul speaketh of all nations, so he likewise 
speaketh of all conditions ; as if he should say, God 
will save kings and magistrates, as well as others : we 
must not restrain his fatherly goodness to ourselves 
alone, nor to any certain number of people. And 
why so ? For he showeth that he will be favourable 
to all : thus we have St. Paul's meaning. To con- 
firm this matter, he addeth, it is God's will that all 
should come to the knowledge of the truth. We 
must mark well why St. Paul useth this argument ; 
for we cannot know the will of God, unless it be made 
known to us ; unless we have some sign or token 
whereby we may perceive it. It is too high a matter 
for us to know what God's counsel is ; but as far as 
he showeth it to us bv effect, so far we comprehend it. 

The gospel is called the mighty power of God, and 
salvation to all them that believe : yea, it is the gate 
of paradise. It followeth then, if through the will of 
G od the gospel be preached to all the world, there is 
a token that salvation is common to all. Thus St. 
Paul proveth, that God's will is that all men should 
be saved. He hath not appointed his apostles to pro- 
claim his name only among the Jews, for we know 
that the commission was given them to preach to all 
creatures ; to be witnesses of Jesus Christ from Je- 
rusalem to Samaria, and from thence throughout all 
the world. 

Are the apostles sent to publish the truth of God 



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to all people, and to all conditions of men 1 It fol- 
loweth then, that God presenteth himself to all the 
world : that the promise belongeth to both great and 
small ; as well to the Gentiles now, as to the Jews 
before. But before we go any farther, it is neces- 
sary to beat down the folly, or rather the beastliness 
of those, who abuse tms passage of St. Paul ; who 
endeavour to make the election of God of no effect, 
and to utterly take it away. They say, if God will 
have all men to be saved, it follows, that he hath not 
chosen a certain number of mankind, and cast the 
rest away, but that his will remaineth indifferent. 

They pretend that it is left to the choice of men to 
6ave themselves or not ; that God letteth us alone, 
and waiteth to see whether we will come to him or not ; 
and so receiveth them that come unto him.' But in the 
mean time, they destroy the ground work of our sal- 
vation ; for we know that we are so accursed, that 
the inheritance of salvation is far from us : if we say 
that Jesus Christ hath come to remedy that, then 
must we examine the nature of mankind. We are 
so contrary in our nature, and such enemies to God, 
that we cannot but resist him : we are so given to 
evil and wickedness, that we cannot so much as con- 
ceive a good thought. How then can it be, that we 
may become partakers of that salvation which is 
offered in the gospel, unless God draw us to it by his 
holy spirit 1 Let us now see whether God draw all the 
world to it ornot. No, no ; for then had our Lord Jesus 
Christ said in vain, " No man can come to me, ex- 
cept the Father, which hath sent me, draw him." 
John vi. 44. So then we must needs conclude, 
that it is a special grace that God bestoweth upon 
such as pleaseth him, to draw them, and teach them 
in such a manner, that they believe the gospel, and 
receive it with true faith. 

And now, why doth God choose one, and leave 
another 7 We know that men cannot come to God 



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by their own deserts, neither are those, who have 
been chosen, deserving any such thing as to be pre- 
ferred to their companions ; as though there were 
some worthiness in them. It followeth then, that 
before the world was made, (as St. Paul saith in the 
first to the Ephesians,) God chose such as pleased 
him : and we know not why this man was chosen 
in preference to that. And still we must confess that 
whatsoever God doth, is done justly ; although we 
cannot comprehend it. Therefore, let us receive that 
whereof we are so thoroughly certified in holy writ ; 
and not suffer ourselves to be lead astray, under a 
shadow of vain reason, used by men, who are igno- 
rant of the word of God. 

At the first sight, there appears to be some 
weight in their argument ; Gcd will have all men to 
be saved : therefore say they, it is left to the free 
choice of every man to become enlightened in the 
faith, and to partake of salvation. If a man will read 
but three lines, he will easi]y perceive, that St. Paul 
here speaketh not of every particular man, (as we 
have already shown,) but that he speaketh of all peo- 
ple, and of all conditions of men. He showeth that 
the case standeth not as it did before the coming of 
Christ, when there was but one chosen people, but 
that God now showeth himself a Saviour to all the 
world ; as it is said, thine inheritance shall be even to 
the ends of the earth. 

Moreover, that no man may abuse himself, or be 
deceived by the vain and foolish talk of those who 
pervert holy writ, let us examine how the doctrine of 
these enemies of God, and all godliness, standeth. 
God will have all men to be saved ; that is, as they 
imagine, every one. If it be the will of God at pre- 
sent, no doubt it was the same from the beginning of 
the world: for we know that his mind changeth not. 
So then, if at this day God will have all men to be 
saved, his mind was so always ; and if his mind was 



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so always, what shall we make of what St. Paul 
saith 1 that he will that all men come to the know- 
ledge of the truth. He chose but one people to 
himself, as it is said, Acts xiv. ; and left the poor Gen- 
tiles to walk in their own ignorance. 

There were likewise some countries where he 
would not suffer St. Paul to preach ; as in Bithynia 
and Phrygia ; Acts xyi. 7. And so we see that God 
would not have the knowledge of the gospel to come 
to every one at first. Thus we may easily see the 
errour of those, who abuse this text. St. Paul 
speaketh not in this place of the counsel of God, nei- 
ther doth he mean to lead us to his everlasting elec- 
tion, which was before the beginning of the world : 
but only showeth what his will and pleasure is, as far 
as we ought to know it. 

It is true that God changeth not ; neither hath he 
two wills ; nor doth he use any counterfeit dealing : 
and yet the scripture speaketh unto us in two ways, 
concerning his will. And how can that be 1 How 
cometh it to pass that his will is spoken of in two dif- 
ferent ways 1 It is because of our grossness, and 
want of understanding. Why doth he make himself 
to have eyes, to have ears, and to have a nose 1 Why 
doth he take upon him men's affections % Why is it 
that he saith he is angry, he is sorry 1 Is it not be- 
cause we cannot comprehend him in his incompre- 
hensible majesty 1 Therefore, it is not absurd that 
holy writ should speak unto us of the will of God af- 
ter two sorts : not because his will is double, but in 
order that he may apply himself to our weakness, 
knowing that our understanding is gross and heavy. 

When the scripture informeth us that God hath 
chosen such as pleased him before the world began, 
we behold a counsel into which we cannot enter. 
Why then doth holy writ inform us that this election 
and choice of God is everlasting 1 It is not without 
cause ; for it is a very profitable doctrine, if it be 
9* 



102 



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received as it ought to be. For thereby we are 
reminded, that we are not called to the knowledge of 
the gospel by reason of our own worthiness. We are 
no better than others, for we all sprung from the 
cursed root of Adam ; we are all subject to the 
same condemnation ; and we are all shut up under 
the slavery of sin and death. 

When it pleased God to draw us out of the dark- 
ness of unbelief, and give us the light of the gospel, 
he looked not at any service which we might have 
performed, or at any virtue we might have possess- 
ed ; but he called us, having chosen us before. 
This is the order in which St. Paul maketh mention 
in Romans viii. ; that knowing God, we must not 
take the glory to ourselves. Thus, the calling of 
the faithful resteth upon this counsel of God ; and 
we see how far the Lord maketh known to us, that 
which he had decreed before we were born. He 
toucheth us with his holy spirit, and we are ingraft- 
ed, as it were, into the body of our Lord Jesus 
Christ. This is the true earnest of our adoption : 
this is the pledge given us, to put us out of all doubt 
that God taketh and holdeth us for his children, 
when by faith we are made one with Jesus Christ, 
who is the only begotten Son of God ; unto whom 
belongeth the inheritance of life. 

God giveth us such a sure testimony of his will, 
that notwithstanding our ignorance, he putteth us 
out of doubt of our election ; he giveth us a hope, 
of which we should be entirely void, if Jesus Christ 
did not call us to be members of his body. Thus 
we see how profitable this doctrine of election is to 
us : it serveth to humble us, knowing that our sal- 
vation hangeth not upon our deserts, neither upon 
the virtue which God might have found in us : bu 
upon the election that was made before we were 
born ; before we could do either good or evil. 

When we know, that according to this unchange- 



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able election, God hath called us to himself, we are 
so much the more put out of doubt of our salvation. 
Jesus Christ saith, no man taketh from me that 
which the Father hath given me : John x. What is 
it that the Father hath given Jesus Christ 7 They 
whom he hath chosen, and whom he knoweth to be 
his. Seeing the case standeth thus, that God hath 
given us to his Son, to be kept and defended by him, 
and that Jesus Christ promiseth that none of us 
shall be lost, but that he will exercise all the might 
and power of the Godhead to save and defend us, 
is not this a comfort surpassing all the treasures of 
the world ? Is not this the true ground upon which 
all the assurance and certainty of our salvation is 
settled ? 

We are as birds upon the boughs, and set forth as 
a prey to satan. What assurance then could we 
have of to-morrow, and of all our life ; yea, and 
after death, were it not that God, who hath called us, 
will end his work as he hath begun it. How hath 
he gathered us together in the faith of his gospel 1 
Is it grounded upon us 1 Nay, entirely to the con- 
trary ; it proceedeth from his free election. There- 
fore we may be so much the more freed from doubt. 
We must not strive to know any more of God's 
counsel, than what is revealed in holy writ. 

The will of God is opened to us, as often as we 
hear his word preached ; whereby he calleth and 
exhorteth us all to repentance. After he hath once 
shown us that we are all damned in his sight, and 
that there is nothing but condemnation in us, he 
showeth us that we must renounce ourselves, and 
get out of this bottomless pit. In that which God 
exhorteth all men, we may judge that it is his will 
that all men should be saved : as he saith by the 
prophet Ezekiel, xviii. 23. " Have I any pleasure 
at all that the wicked should die 1 saith the Lord 
God ; and not that he should return from his ways 



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and live V 9 And again, chap, xxxiii. 11. " Say unto 
them, As I live, saith the Lord God, I have no plea- 
sure in the death of the wicked ; but that the wicked 
turn from his way and live." 

How will God have sinners turn themselves ] and 
how shall we know it 1 Seeing he will have repent- 
ance preached to all the world. When it is said that 
God will have mercy upon sinners, upon such as 
will come to him, and ask forgiveness in Christ's 
name, it is a general doctrine. So then, it is said, 
that God will have all men to be saved ; not having 
respect to what we devise or imagine, that is, as far 
as our knowledge can comprehend it. When the 
scripture speaketh of the love and will of God, let 
us see if men can have repentance by their own ac- 
tions, being self taught, or whether it is God that 
giveth it. 

God saith by his prophet, I will that all men turn 
and live. Can a man by his own works turn him- 
self? No : for if that were in our power, it were 
more than to make us. It is an undoubted doctrine 
throughout the whole scripture, that our Lord Jesus 
Christ giveth himself the praise of turning us. He 
saith, Ezekiel xi. 19. " I will put a new spirit within 
you : and I will take the stony heart out of their 
flesh, and will give them an heart of flesh." To be 
short, there is nothing that the faithful ought so 
much to do, as to give God the glory, confessing that 
it is he alone that can turn us : and that he hath 
adopted us in such a manner, that he must needs 
draw us by the grace of his holy spirit. 

Have men such knowledge that they are able to 
attain this faith, this wonderful wisdom which is con- 
tained in the gospel, such as the very angels them- 
selves reverence 1 Let us mark what God saith to 
us in his word ; that he will open our eyes, and un- 
stop our ears : because the natural man understand- 
eth no part of the secrets of God ; for it is the Holy 



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Ghost that revealeth them to us. It is hardly possi- 
ble to read a single passage in holy writ, without 
finding some sentence, which informeth us that men 
are utterly blind by nature, until God openeth their 
eyes. They can in no wise come to him, until he 
draw them, and enlighten them by his holy spirit. 

Seeing that God alone turneth men from their 
wickedness, experience teacheth us, and so doth the 
holy scripture, that he giveth not his grace to all 
men. It is said, Deut. xxix. 4. " The Lord hath not 
given you an heart to perceive, and eyes to see, and 
ears to hear, unto this day." It is plainly shown that 
God doth not cast forth his grace without direction : 
but that it is only for those whom he hath chosen ; 
for those that are of the body of his church, and of 
his flock. Thus we see what St. Paul meaneth, 
when he saith, God will have all men to be saved : 
that is, he will have some of all nations, and all con- 
ditions. 

It is said that he offereth his gospel to all, which 
is the means of drawing us to salvation. And doth 
this profit all men ] No ; of this our own eyes are 
witnesses. For when we hear the truth of God, if 
we rebel against it, it proves a great condemnation 
to us. Yet so it is, that there are many, who do not 
profit by the gospel, but rather become worse ; even 
those to whom it is preached ; therefore, they are 
not all saved. God must go farther in order to bring 
us to salvation ; he must not only appoint men, and 
send them to teach us faithfully, but he must operate 
upon our hearts, he must touch us to the quick, he 
must draw us to him, he must make his work profit- 
able to us, and cause it to take root in our hearts. 

It is evident that we have to consider the will of 
God in two ways : not that it is double of itself, (as 
we before observed,) but we must consider it as 
adapted to our weakness. He formeth his speech 
to us in his word, according to our capacity. If God 



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should speak according to his majesty, his speech 
would be beyond our comprehension ; it would ut- 
terly confound us ! For if our eyes be not able to 
abide the brightness of the sun, would our minds be 
able to comprehend the infinite majesty of God ] 
These silly men, who would destroy God's election, 
ought not to abuse this passage ; nor say that we 
make God to have two wills ; for therein do they 
impudently misrepresent us. We say, as far as 
we can perceive, God would have all men to be 
saved ; whensoever, and how oft soever, he appoint- 
ed his gospel to be preached to us. 

As we said before, the gate of paradise is opened 
to us, when we are called to be partakers of that re- 
demption which was purchased for us by our Lord 
Jesus Christ. And this is the will of God, as far as 
we can comprehend it ; that when he exhorteth us to 
repentance, he is ready to receive us, if we will 
come to him. Although we have answered the 
doubts which might have been raised upon this sub- 
ject, we will bring a similitude to make this doctrine 
more easy. (I call a similitude, that agreement and 
similarity which God maketh between the children 
of Israel and us.) God saith, Deut. vii. that he 
chose the children of Abraham for his inheritance, 
and dedicated them to himself : he loved them, and 
took them for his own household. 

This is true ; for he made his covenant with all 
those that were circumcised. Was circumcision a 
vain figure, and of no importance 1 Nay, it was a 
sure and undoubted sign that God had chosen that 
people for his own : accounting all for his flock that 
came of that race. And yet, was there not a spe- 
cial grace for some of that people 1 Surely there 
was, as St. Paul setteth forth, Romans ix. 6, 7. 
" For they are not all Israel which are of Israel ; 
neither because they are the seed of Abraham, are 
they all children ;" for God deprived some of this 



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benefit, ttiat his grace and goodness might seem 
greater to those whom he called to himself. Behold, 
therefore, the will of God which was made manifest 
to the children of Israel, is at this day made manifest 
to us. 

It is said in Amos iv. 7. " God caused it to rain 
upon one city, and caused it not to rain upon ano- 
ther city." So the Lord sendeth his gospel where- 
soever it pleaseth him : his grace is poured out upon 
all the world ; yet it cannot be but he worketh 
otherwise with those whom he draweth to himself: 
for all of us have our ears stopped, and our eyes 
hoodwinked. We are deaf and blind, unless he 
prepareth us to receive his word. When the gospel 
is preached to us, it is as much as if God reached 
out his hand, (as he saith in Isa. Ixv. 2.) and said 
to us, come unto me. It is a matter which ought to 
touch us to the heart, when we perceive that God 
cometh to seek us ; he doth not wait till we come to 
him, but he showeth us that he is ready to receive 
us, although we were his deadly enemies. He wipeth 
away all our faults, and maketh us partakers of that 
salvation, which was purchased for us by our Lord 
Jesus Christ. 

Thus we see how worthy the gospel is to be es- 
teemed, and what a treasure it is ! As St. Paul saith 
to the Romans ; " ft is the power of God unto sal- 
vation to every one that believeth :" it is the kingdom 
of heaven ; and God openeth the door, that we, be- 
ing taken out of the bottomless pit wherein we were 
sunk by nature, may enter into his glory. We must 
remember that it is not enough for us to receive the 
word that is preached to us by the mouth of man, 
but after we have heard it, God must speak to us in- 
wardly by his holy spirit ; for this is the only means 
to bring us to the knowledge of the truth. There- 
fore, when God hath dealt so mercifully with us, as 
to give us the light of faith, let us hold it fast, and 



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pray him to continue it, and bring his work to per- 
fection. 

Let us not lift ourselves proudly above other men, 
as though we were more worthy than they are, for 
we know that it is our God that hath chosen us, and 
setteth us apart from others, by his mere goodness 
and free mercy. We must know, moreover, that 
men are very faulty, when God offereth them his 
word, and they receive it not. This is spoken that 
unbelievers and rebels might have their mouths 
stopped, that they might not blaspheme the name of 
God, as though he had been wanting on his part ; 
and to the end, that all the faithful should, in humble- 
ness of heart, glorify God for his grace and mercy 
toward them ; for we see how he calleth all those 
to whom his word is preached, to salvation. 

If men reply, by saying, they cannot come to 
God ; we cannot stand to plead here, for we shall 
always find ourselves in fault. If a man say, it rest- 
eth only in the hands of God, and if he would give 
me repentance, could he not do it ! If I remain 
stiff-necked in my hardness and malice, what can I 
do in this case, seeing God will not give me repent- 
ance to turn to him 1 This is not in any wise to be 
allowed ; for God calleth us sufficiently to him, and 
we cannot accuse him of cruelty ; even if we had 
not his word, we must needs confess that he is just, 
although we know not the cause that moved him to 
deprive us of it. 

When we are called to come to God, and know 
that he is ready to receive us, if we do not come, 
can we deny that we are unthankful 1 Let us not 
separate salvation from the knowledge of the truth ; 
for God doth not mean to lie, nor deceive men, 
when he saith, when they come to the knowledge 
of the truth they shall be saved. God will have 
all men to he saved ; but how 1 If they will come, 
to the knowledge of the truth. Every man would 



CALVIN S SERMONS. 



109 



ut, saved, but no man will draw nigh to God. The 
scripture informeth us, that if we desire salvation, we 
must attend to the means which God hath appoint- 
ed ; that is, we must receive his word with obedience 
and faith. 

The scripture saith, this is everlasting life ; to 
wit, to know God the Father, and to receive Christ 
as our only Saviour. Therefore let us learn, as it is 
here set forth, not to doubt of the certainty of our 
salvation ; for the kingdom of God is within us. If 
we wish God to receive us, we must receive the 
doctrine given us by St. Paul. How are we cahed 
to the hope of salvation ? By the influence of the 
grace of God, which maketh known to us his love 
and favour. Thus we may see what St. Paul's 
meaning is, when he saith, God will have his grace 
made known to all the world, and his gospel preach- 
ed to all creatures. Therefore, we must endeavour, 
as much as possible, to persuade those who are 
strangers to the faith, and seem to be utterly de- 
prived of the goodness of God, to accept of salva- 
tion. 

Jesus Christ is not only a Saviour of few, but he 
offereth himself to all. As often as the gospel is 
preached to us, we ought to consider that God call- 
eth us to him ; and if we attend to this call, it shall 
not be in vain, neither shall it be lost labour. But 
can we come to him without any assistance, except 
what we derive from our own nature 1 Alas, we 
cannot ! " Because the carnal mind is enmity against 
God ; for it is not subject to the law of God, neither 
indeed can be." Romans viii. 7. When God dealeth 
so graciously with us, as to touch our hearts with his 
holy spirit, then he causeth his gospel to work pro- 
fitably to our salvation ; then he maketh a display of 
the virtue spoken of by St. Paul. 

Again, we must remember when the gospel is 
preached to us, that it is to make us more void or 
10 



110 



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excuse. Seeing God hath already shown us that he 
was ready to receive us to mercy, if we would come 
unto him, our condemnation will no doubt be in- 
creased, if we be so wicked as to draw back, when 
he calleth so mildly and lovingly. Notwithstanding, 
(as we are here exhorted,) let us not leave off pray- 
ing for all men in general ; for St. Paul showeth 
that God will have all men to be saved ; that is to 
say, men of all people and nations. 

Although we c f>e a great diversity among men, 
yet we must not forget that God hath made us all in 
his own image and likeness, and that we are the 
workmanship of his hand : therefore he extends his 
goodness to those who are afar off, of which we have 
had sufficient proof: for when he drew us unto him, 
were we not his enemies 1 How then cometh it to 
pass that we are now of the household of faith, the 
children of God, and members of our Lord Jesus 
Christ 1 Is it not because he hath gathered us to 
himself ] And is he not the Saviour of the whole 
world, as well as of us ] Did Jesus Christ come to 
be the mediator of two or three men only 1 No, no; 
but he is the mediator between God and men. 

Therefore, we may be so much the more assured 
that God taketh and holdeth us for his children, if 
we endeavour to bring those to him who are afar off. 
Let us comfort ourselves, and take courage in this 
our calling : although there be at this day a great 
forlornness, though we seem to be miserable crea- 
tures, utterly cast away and condemned, yet we must 
labour as much as possible, to draw those to salva- 
tion who seem to be afar off. And above all things, 
let us pray to God for them, waiting patiently till it 
please him to show his good will toward them, ar he 
hath shown it to us. 



calvin's sermons. 



Ill 



SERMON VIII. 

1 Timothy, Chap. iii. verses 14 and 15. 

14 These things write I unto thee, hoping to come unto thee 
shortly : 

15 But if I tarry long", that thou mayest know how thou oughtest 
to behave thyself in the house of God, which is the church ol 
the living God, the pillar and ground of the truth. 

We see what holiness and perfection St. Paul re- 
quired in all those that had any public charge in the 
church of God : we see also how he concluded that 
those who behaved themselves well and faithfully in 
office, " purchased to themselves a good degree, and 
great boldness in the faith which is in Jesus Christ." 
When there is good order in the church, and the chil- 
dren of God do their duty faithfully, it is an honour 
to them ; and men think them worthy of reverence. 
This is not to puff them up, and make them proud, 
but that they may be more and more enabled to 
serve God ; and that men may more willingly hear 
them, and receive counsel and advice from them : 
this is the meaning of St. Paul. 

Those that do not their duty as they ought, have 
their mouths stopped ; they can do nothing with the 
people, but are worthily mocked : although they are 
bold, yet they have no gravity ; therefore their doc- 
trine cannot be received. Those that are called to 
fill offices in the church of God, must strive so much 
the more to do well ; and endeavour to serve God, 
and the people of God, faithfully. But now-a-days, 
the wicked seem to bear the sway ; before whom, 
the world, as it were, trembles. 

Thus we see that things are much out of order 
among us. Where is our liberty at the present day 1 
Not in the faith, but in all wickedness ; among those 
that are hardened and past all shame. We see good 
men oppressed, who dare not speak in their own de- 



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fence. If a man reprove sin, and go about to redress 
matters, and set them in order, he is beset on all 
sides by the wicked. We see not many that trouble 
themselves to maintain a good cause, for every man 
betrayeth the truth. We suffer things to go as evil 
as they can ; these are the days spoken of by the 
prophet Isaiah ; righteousness and justice are hunt- 
ed out from among us ; and there is no man that 
nath zeal enough to set himself against wickedness. 
It may well seem that we have conspired to foster 
wickedness, and bring it to full maturity. 

The wrath of God is kindled against us ; all 
things are out of order. Those that walk as be- 
cometh christians, and labour to serve God purely, 
are marked out as enemies ; and men seek to tram- 
ple them under foot. On the other hand, we see 
the wicked do what they list ; they act as wild 
beasts : yet men stand in fear of them ; and this 
liberty that is given them, maketh them the more 
hardened. When we see such disorder, have we 
not reason to sigh and be ashamed of ourselves, 
knowing that God doth not rule at all among us, but 
that the devil hath full possession ? Shall we boast 
that we have the gospel 1 It is true, his word is 
preached among us, but do we not see that it is con- 
temned, and that men make a mock of it ? But let 
them flatter themselves in hardening their hearts 
against God ; yet notwithstanding, this doctrine will 
continue, and will be preached for a witness against 
us in the latter day, unless the Lord come speedily 
and reform us. 

St. Paul write th these things to Timothy, that if 
he tarry long, before he come, he may know how to 
behave himself in the house of God. Here St. Paul 
exhorteth Timothy, and in his person all the faithful, 
to walk warily and carefully in conformity to the spi- 
ritual government of the church. For the house of 
God, if he dwell therein, is the upholder of the 



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truth. Therefore it is no trifling matter to be called 
of the Lord, to serve him in the office spoken of by 
St. Paul. We must beware and fail not, seeing God 
bestoweth upon us the honour of governing his 
house : yea, that house wherein he hath his abode, 
and will make known his majesty : which is, as it 
were, a closet where his truth is kept, that it may be 
maintained and preserved in the world. If the mat- 
ter stand thus, have not those whom God hath thus 
honoured, great occasion to be watchful, and to en- 
deavour to execute the charge committed to them 1 
Thus we see St. Paul's meaning. 

But before we go any farther, it will be necessary 
to put aside the impudency of the papists, who abuse 
this text, in order to establish their own tyranny. 
For if they can once set up the church of God, they 
think they have won the field. But they should first 
prove that theirs is the church of God ; which is so 
difficult a matter for them to do, that the contrary is 
evident. And why so 1 Because St. Paul saith, 
the church is the house of God. They have driven 
our Lord Jesus Christ out of doors, so that he reign- 
eth no more among them as ruler, whereto he was 
appointed by the Father ; who requireth that we 
should do him homage, submitting ourselves wholly 
to his doctrine. 

Do the papists suffer Jesus Christ to govern them 
purely and peaceably 1 Nay, I am sure they do 
not. They coin and stamp whatever they think 
proper : and whatsoever they decree, is taken for 
articles of belief. They mingle and confound the 
doctrine of the gospel, with notions devised by them- 
selves : so that we may easily see, it is not God's 
house : otherwise Jesus Christ would not be banished 
therefrom. Moreover, St. Paul addeth, the church 
must uphold the truth. But we see in these time/, 
that it is oppressed by the tyranny of the pop,' ; 
where there remaineth nothing but lies, errours, co* 
10* 



J14 



calvin's sermons. 



ruption, and idolatry. Seeing this is the case, we may 
well conclude that theirs is not the true church of 
God. 

But we will go farther. It was not the meaning 
of St. Paul, (as the papists imagine,) that the 
church cannot err because it is governed by the 
Holy Ghost, and that whatsoever they think good, 
must be received. But on the contrary, St. Paul ob- 
serves, that the church is the upholder of the truth ; 
because God will have his truth preached by the 
mouth of men ; therefore he hath appointed the mi- 
nistration of his word, that we might know his will ; 
for God useth this mean, that men may know his 
truth, and reverence it from age to age. This is the 
reason why the church is called a pillar. 

The papists endeavour to bury the doctrine of the 
gospel, when they say, the church cannot err. Let 
us consider, say they, that God will inspire us ; yet 
in the mean time they leave the word of God, think- 
ing they may wander here and there, without com- 
mitting evil. And why 1 Oh, the church cannot 
err. But on the other hand, let us see upon what 
condition our Lord hath honoured his church. St. 
Paul informeth us, that he doth not bind us to de- 
vise what we think good, but he holdeth us tied and 
bound to his word ; as it is said, Isa. li. 16. "I have 
put my words in thy mouth, and have covered thee 
in the shadow of mine hand, that I may plant the 
heavens, and lay the foundations of the earth, and 
say unto Zion, Thou art my people." 

How is it that God promiseth that he will reign in 
the midstof his people 1 He doth not say, because he 
inspireth them, that they have leave to coin new ar- 
ticles of faith ! No, no : but he saith, he will put the 
words of our Lord Jesus Christ into the mouths of 
such as must preach his name. For that promise 
was not made for the time of the law only, but is 
proper for the church of Christ ; and shall continue 



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to the end of the world. Thus we see how the 
church must be the pillar to bear up the truth of 
God. 

God will not come down from heaven, neither 
will he send his angels to bring us revelations from 
above ; but he will be made known to us by his 
word. Therefore, he will have ministers of the church 
preach his truth, and instruct us therein. If we at- 
tend not to these things, we are not the church of 
God ; but are guilty, as much as lieth in us, of abol- 
ishing his truth ; we are traitors and murderers. 
And why so 1 Because God could maintain his 
truth otherwise if he would : he is not bound to 
these means, neither hath he any need of the help 
of men. But he will have his truth made known by 
such preaching as he hath commanded. What then 
would become of us, if we should leave off this 
preaching 1 should we not thereby endeavour to 
bring this truth to nought 1 It is said, the gospel, 
(as it is preached,) "is the power of God unto 
salvation to every one that believeth." Romans i. 16. 

And how so 1 Is it because God hath no other 
means, but by the voice of men ? in this sound that 
vanisheth away in the air 1 No, no ; but yet he hath 
appointed this means, to the end that when we are 
restored by his grace, we may attend to the hearing 
of his word with all reverence : then shall we feel 
that his doctrine is not vain and unprofitable, but 
hath its effect, and is of such efficacy, as to call us 
to eternal life. For St. Paul saith, Romans x. 17. 
" Faith cometh by hearing:" and we know it is faith 
that quickeneth our souls, which otherwise would be 
helpless and lost. Thus let us mark well St. Paul's 
meaning, whereby we may know how impudent and 
beastly the papists are, to claim this text in order to 
establish their tyranny, which is entirely contrary to 
the meaning of the apostle. 

But it is not enough to reprove the papists ; we 



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also must be edified by the doctrine contained in the 
text. Therefore, first of all, those that have charge 
to preach the doctrine of the gospel, must take heed 
to themselves. And why so ] Because they are set 
in God's house to govern it. If a man do any one 
the honour, to put the rule and government of his 
house and goods in his hands, ought he not to con- 
duct himself in such a manner, as to please the one 
who committed this trust to him ? If a prince make 
a man overseer of his household, is he not bound to 
do his duty faithfully 1 So the living God appointeth 
those that must preach his word in his house and tem- 
ple : he will have them govern his people in his name, 
and bear the message of salvation. Seeing they are 
called to this high station, what carefulness and hu- 
mility ought there to be in them ! 

Therefore, let those that are appointed ministers 
of the word of God, know that they have not only to 
do with men, but that they are accountable to him 
who hath called them to this high office : let them 
not be puffed up with the honour and dignity of their 
station, but know that they shall be so much the 
less able to excuse themselves, if they walk not up- 
rightly : and that they commit horrible sacrilege, and 
shall have a fearful vengeance of God prepared for 
them, if they labour not to serve him as they ought. 

First of all, we are exhorted to do our duty ; God 
having honoured us, who were so unworthy, we 
ought to labour on our part, to fill the office where- 
unto we are called. When the church is called the 
house of the living God, it ought to awaken us to 
walk otherwise than we do. Why do we sleep in our 
sins 1 why do we run into wickedness ? dp we think 
that God doth not see us ? that we are far out of his 
sight, and from the presence of our Lord Jesus 
Christ % Let us remember that the word of God is 
preached to us, that God dwelleth among us, and is 
present with us ; as our Lord Jestis Christ saith, 



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Mat. xviii. 20. " Where two or three are gathered 
together in my name, there am I in the midst of 
them." And we know, as it is said, Col. ii. 9. that, 
" In him dwelleth all the fulness of the Godhead 
bodily." 

So then, how oft soever the devil attempts to 
rock us to sleep, and tie us to the vanities of this 
world, or tempt ns with wicked lusts, we ought to 
remember this sentence, and set it before our eyes ; 
that God dwelleth in the midst of us, and that ice are 
his house. Now we must consider that God cannot 
dwell in a foul place : he must have a holy house 
and temple. And how ] Oh, there is no difficulty 
in setting out ourselves finely, that all the world may 
gaze at us : but God taketh no pleasure in all these 
vanities of the world. Our beautifying must be spi- 
ritual : we must be clad with the graces of the Holy 
Ghost : this is the gold and silver, these are the pre- 
cious stones spoken of by the prophet Isaiah, when 
he describeth the temple of God, chap. Ix. 6. 

Seeing God is so gracious as to have his word 
preached among us, let us live in obedience to his 
divine commands, that he may reside with us, and 
we be his temple. For this caus^-, let us see that 
we cleanse ourselves from all our fllthiness, and re- 
nounce it, that we may be a fit place for God's holi- 
ness to dwell in. If we attend to these things, we 
shall reap great joy ; seeing our Lord joineth himself 
to us, and maketh his residence in our souls and 
bodies. What are we 1 There is nothing but rot- 
tenness in us : I speak not of the body only, but 
more particularly of the soul, which is still more in- 
fected : and yet we see the Lord will build us up, 
that we may be fit temples for his majesty to reside 
in. We have great occasion to rejoice by reason of 
this text ; and ought to strive to obtain the pureness 
which is required by the gospel ; because God will 
have us joined to him, and sanctified by his holy spirit. 



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Our text says, the church of God is the pillar and 
ground of the truth. God is not under the necessity 
of borrowing any thing from man, as we before ob- 
served ; he can cause his truth to reign without our 
help : but he doth us this honour, and is so gracious 
as to employ us in this worthy and precious calling. 
He could instruct us without our hearing the voice of 
man ; he could also send his angels, as he did to 
his servants in ancient times : but he calleth and 
gathereth us together in his church ; there is his 
banner which he will set up among his flock; this is 
the kingly sceptre whereby he will have us ruled. 

Therefore God hath shut up his truth in the scrip- 
tures, and will have it preached and expounded to us 
daily. For when St. Paul speaketh of the truth, he 
meaneth the doctrine of salvation, which God hath 
revealed to us in his word. The apostle saith, the 
doctrine of God, (which is the incorruptible seed, 
whereby we are born anew to everlasting life,) is the 
truth. This is set forth, Col. i. 5. John xvi. 13. and 
xvii. 17. St. John often speaketh of the gospel, by 
calling it the truth : as if he should say, without it we 
know nothing, and whatsoever we,can comprehend, 
is vain : so that this is the only sure foundation upon 
which we can rest. 

And indeed, what would it profit us if we knew 
all other things, and were destitute of the knowledge 
of our God ] If we know not God, I say, alas, are 
we not more than miserable 1 But as God hath im- 
printed his image in his word, it is there he present- 
eth himself to us, and will have us to behold him, as 
it were, face to face. 2 Cor. iii. and iv. Therefore 
it is not in vain that St. Paul giveth this title to the 
preaching of the word of God ; namely, that it is the 
truth. By this means he maketh himself known to 
us ; it is also the means of our salvation : it is our 
life, our riches, and the seed whereby we become the 



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children of God : in short, it is the nourishment of our 
souls, hy which we are quickened. 

Therefore let us remember that St. Paul saith, the 
truth is maintained among us by the preaching of 
the gospel ; and men are appointed thereunto. First 
of all, we are miserable, (as I before observed,) if 
we know not God. And how shall we know him, 
unless we suffer ourselves to be taught by his word 1 
We must learn to seek for this treasure, and apply 
all our labour to find it : and when God is so gra- 
cious, as to offer it to us, let us receive it as poor 
beggars starved with hunger. When it pleaseth him 
to bestow such a benefit upon us, let us withdraw 
ourselves from worldly matters, that we may not 
despise his inestimable blessings. 

Seeing the truth of God cannot reign among us, 
unless the gospel be preached, we ought to esteem it 
highly, knowing that he otherwise holdeth himself 
afar off. If these things were observed as they 
ought to be, we should see more reverence for the 
doctrine of the word of God. In these days we can 
hardly tell what the word church meaneth. It is true, 
men boast that the gospel is preached, and that there 
is a reformation according to the word of God ; but 
while they use this word church, they know not what 
it means. 

Some say, they believe there is a universal church ; 
but they speak in language which they do not under- 
stand. Such are the papists, who are so ignorant of 
the word church, being bewitched after the traditions 
of men, and bound by their tyranny, that they cannot 
understand it ; neither dare they inquire what the 
church of God is. They have their foolish devotions, 
to which they are so much given, that they cannot be 
brought from them to the right way of salvation. As 
for us, we have the word of God, but we hardly 
know how to maintain it. We see what contempt 
there is cast upon it, when it is preached among us. 



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and how it is set at nought ; every man being his 
own teacher. 

Many are glutted, as it were, with the gospel ; and 
think they know more than is necessary : they know 
so much, that they become sensible of their own con- 
demnation. Thus they shall be twice guilty ; be- 
cause they have once tasted the heavenly gifts, and 
are now such contemners of the word of God: we 
plainly perceive that they cast off all honesty, reve- 
rence, and religion and would be content to have 
God unknown among them. We ought to be great- 
ly ashamed, seeing God hath so enlightened us, that 
we give ourselves to such wickedness ; and cause the 
gospel to be evil spoken of among the ignorant and 
unbelievers. 

If we knew how to profit by what is contained in 
this place, we should have great reason to rejoice ; 
seeing God will have his truth maintained by the 
means of preaching. There is nothing in men but 
wickedness ; and yet God will use them for witnesses 
of his truth, having committed it to their keeping. 
Although there are but few that preach the word of 
God, yet notwithstanding, this treasure is common to 
the whole church. Therefore we are keepers of the 
truth of God ; that is to say, of his precious image, 
of that which concerneth the majesty of the doctrine 
of our salvation, and the life of the world. 

When Godcallethusto so honourable a charge, have 
we not great reason to rejoice and praise his holy 
name ] Let us remember to keep this treasure safe, 
that it be not profaned among us. St. Paul speak- 
eth not only to instruct those that are called to preach 
the gospel, but that we may all know what blessings 
God hath bestowed upon us, when his word is 
preached in its purity. Our salvation is a matter of 
great importance ; and we must come to it by means 
of the gospel. For faith is the life of our souls : as 
the body is quickened by the soul, so is the soul by 



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faith. So then we are dead, until God calleth us to 
the knowledge of his truth. Therefore we need not 
fear, for God will adopt us for his children, if we re- 
ceive the doctrine of the gospel. 

We need not soar above the clouds, we need not 
travel up and down the earth, we need not go beyond 
the seas, nor to the bottomless pit, to seek God ; for 
we have his word in our hearts, and in our mouths. 
God openeth to us the door of paradise, when we 
hear the promises that are made to us in his name. 
It is as much as if he reached out his hand visibly, 
and received us for his children. God sealeth this 
doctrine by the signs which are annexed to it : for it 
is certain that the sacraments have a tendency to this 
end, that we may know that the church is the house of 
God, in which he is resident, and that his truth is 
maintained thereby. 

When we are baptized in the name of our Lord 
Jesus Christ, we are brought into God's household : 
it is the mark of our adoption. Now, he cannot be 
our Father, unless we are under his divine protection, 
and governed by his holy spirit : as we have an evi- 
dent witness in baptism, and a greater in the Lord's 
Supper : that is, we have a plain declaration that we 
are joined to God, and made one with him. For our 
Lord Jesus Christ showeth us that we are his body ; 
that every one is a member : that he is the head 
whereby we are nourished with his substance and 
virtue. As the body is not separate from the head, 
so Jesus Christ showeth us that his life is common 
with ours, and that we are partakers of all his bene- 
fits. 

When we behold this, is it not enough to make the 
truth of God precious to us 1 Is it not a looking- 
glass, in which we may see that God not only dwell- 
eth among us, but that he also dwelleth in every one 
of us 1 God, having made us one with our Lord Je- 
sus Christ, will not suffer us to be separated from him 

U 



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in any way whatsoever. Therefore, when we have 
this inestimable honour conferred upon us, should we 
not be ravished, as it were, and learn more and more 
to withdraw ourselves from the corruptions of this 
world, and truly show that it is not in vain that the 
Son of God will have us belong to him ! How are 
we made one with our Lord Jesus Christ 1 By being 
pilgrims in this world, passing through it as true citi- 
zens of heaven. St. Paul saith, Eph. ii. 19. "Ye 
are no more strangers and foreigners, but fellow- 
citizens with the saints, and of the household of 
God." 

When he exhorteth us to withdraw from all wicked 
affections, he calleth us to our Saviour Jesus Christ, 
who is our life, who is in heaven : must we not then take 
pains to come unto him ? Now let us meditate upon 
this subject with solemnity, seeing we are to celebrate 
the Lord's Supper next sabbath. Let us see how we 
are disposed : for God will not have us come to him 
as liars and deceivers. Therefore, let us see if we are 
disposed to receive God, not as a guest that travel- 
led by the way, but as him that hath chosen us for 
his dwelling place forever : yea, as him that hath 
dedicated us to himself, as his temples ; that we may 
be as a house built upon a rock. We must receive 
God by faith, and be made truly one with our Lord 
Jesus Christ, as I have already shown. 

And are these things practised among us 1 Nay ; 
on the contrary, we seem to despise God, and as it 
were, put Jesus Christ to flight, that he may no more 
be acquainted with us. Observe the disorder that is 
among us ; should I enumerate the difficulties, where 
should I make an end 1 Let every one open his 
eyes ! It is impossible for us to think of the confu- 
sion that reigns among us now-a-days, without being 
amazed, if we have any fear of God before us. Men 
flatter and, please themselves in their sins, and have 
become as stocks and stones ; so that in us is fulfilled 



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that which was spoken by the prophet ; namely, that 
we have a spirit of drunkenness, and a spirit of slum- 
ber, and can discern nothing-. 

As I have already observed, if we had any fear of 
God before our eyes, we should be cast down in our- 
selves, and not only be ashamed, but detest such 
confusion as is seen among us both in publick and pri- 
vate. We see men so far out of the way, that one 
would think they were disposed to lift up themselves 
against God, and do contrary to his will. Thus, it 
seemeth that the word of God serveth to harden men 
in wickedness ; for they seem to be at defiance with 
him both in publick and private ; as I have already 
observed. We daily hear blasphemies, perjuries, and 
other contempts of God's name : we see that there 
is disorder among us ; that we are so far from hon- 
ouring God, that many act as hypocrites, while 
others withdraw themselves from ail order of the 
church, and are worse than the Turks and Hea- 
thens. 

As for my part, I may say, that I am ashamed to 
preach the word of God among you ; seeing there is 
so much confusion and disorder manifested. And 
could 1 have my wish, I would desire God to take 
me out of this world. We. may boast that we have 
a reformation among us, and that the gospel is 
preached to us ; but all this is against us, unless we 
attend to the duty which God hath enjoined upon us. 
It is long ago that God warned us, and it is to be 
feared he will speak no more in mercy, but will raise 
his mighty arm against us in judgment. 

Therefore, let us take heed to ourselves ; for these 
things are not spoken to stir us up against God, but 
that we may know our faults, and learn to be more 
and more displeased with ourselves, that we may not 
become hardened against God. For he callcth us to 
repentance, and showeth that he is ready to receive 
us to mercy, if we return and embrace the promises 



124 



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and fear the threatenings, contained in his gospel. 
Those that are in publick office, ought to be diligent 
in their duty, that justice may not be violated. Those 
that are appointed ministers of the word, should have 
a zeal to purge out all filthiness and pollution from 
among the people. 

We should so examine and cleanse ourselves, that 
when we receive the supper of our Lord Jesus 
Christ, we may be more and more confirmed in his 
grace ; that we may be ingrafted into his body, and 
be truly made one with him ; that all the promises 
we perceive in the gospel, may be better confirmed 
in us. We must know that he is our life, and that we 
live in him, as he dwelleth in us : and thus we know 
that God owneth and taketh us for his children. 
Therefore, we should be the more earnest to call up- 
on him, and trust in his goodness, that he may so 
govern us by his holy spirit, that poor ignorant crea- 
tures may through our example be brought into the 
right way. For we set many at this day, who are in 
the way to destruction. May we attend to what God 
hath enjoined upon us, that he would be pleased to 
show his grace, not only to one city or a little hand- 
ful of people, but that he would reign over all the 
world ; that every one may serve and worship him 
in spirit and in truth. 



SERMON IX. 

2 Timothy, Chap. iii. verses 16 and 17. 

16. All scripture is given by inspiration of God, and is profita- 
ble for doctrine, for reproof, for correction, for instruction in 
righteousness : 

17. That the man of God may be perfect, thoroughly furnished 
unto all good works. 

The word of God being called our spiritual sword, 
there is need of our being armed with it : for in this 



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125 



world the devil continually fighteth against us, en- 
deavouring to deceive, and draw us into sin. There- 
fore, St. Paul saith, the word of God deserveth such 
reverence, that we ought to submit ourselves to it 
without gainsaying. He likewise informeth us what 
profit we receive from it ; which is another reason 
why we should embrace it with reverence and obe- 
dience. There have been some fantastical men at 
all times, who would wish to bring the holy scripture 
into doubt ; although they were ashamed to deny 
that the word of God ought to be received without 
contradiction. There have always been wicked men, 
who have frankly confessed that the word of God 
hath such a majesty in it, that all the world ought to 
bow before it ; and yet they continue to blaspheme 
and speak evil against God. 

Where is the word of God to be found, unless we 
see it in the law, and in the prophets, and in the gos- 
pel 1 There it is that God hath set forth his mind to 
us. To the end, therefore, that men may not ex- 
cuse themselves, St. Paul plainly showeth us, that if 
we will do homage to God, and live in subjection to 
him, we must receive that which is contained in the 
law and the prophets. And that no man might take 
the liberty to choose what he pleaseth, and so obey 
God in part, he saith, the whole scripture hath this ma- 
jesty of which he speaketh, and that it is all profita- 
ble. To be short, St. Paul informeth us, that we 
must not pick and cull the scripture to please our 
own fancy, but must receive the whole without ex- 
ception. Thus we see what St. Paul's meaning is 
in this place ; for when he speaketh of the holy 
scripture, he doth not mean that which he was then 
writing, neither that of the other apostles and evan- 
gelists, but the Old Testament. 

Thus we perceive that his mind was, that the law 
and the prophets should always be preached in the 
church of Christ ; for it is a doctrine that must, and 
11* 



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will, remain forever. Therefore, those that would 
have the law laid aside, and never spoken of again, 
are not to be regarded. They have made it a com- 
mon proverb in their synagogues and taverns, say- 
ing, " we need neither the law nor the prophets any 
more :" and this is as common a thing among them, 
as among the Turks. 

But St. Paul bridleth the christian, and telleth us, 
that if we will prove our faith and obedience toward 
God, the law and the prophets must reign over us ; 
we must regulate our lives by them ; we must know 
that it is an abiding and an immortal truth ; not 
flitting nor changeable ; for God gave not a tempo- 
ral doctrine to serve but for a season, for his mind 
was, that it should be in force in these days ; and that 
the world should sooner perish, and heaven and 
earth decay, than the authority thereof to fail. 
Thus we see St. Paul's meaning is, that we should 
suffer ourselves to be governed by the holy scripture, 
and seek for wisdom no where else. 

We must observe, (as hath already been said,) 
that he giveth us no liberty to choose what we list, 
but he will have us to be obedient to God in all res- 
pects, approving what, is contained in the holy scrip- 
ture. Now let us notice the two points which are 
here set forth. He saith first, All scripture is given by 
inspiration of God ; and then addeth, and is profitable. 
These remarks St. Paul maketh upon the holy scrip- 
ture, to induce us to \ov^ it, and to show that it is 
worthy to be received with great humility. When he 
saith it is given by the inspiration of God, it is to 
the end that no mortal man should endeavour to 
control his almighty power. Shall miserable crea- 
tures make war against God, and refuse to accept 
the holy scripture 1 What is the cause of this 1 It 
is not forged by men, (saith St. Paul,) there is no 
earthly thing in it. 

Whosoever will not show himself a rebel against 



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God, and set him at nought, must submit himself to 
the holy scripture. St. Paul addeth in the second 
place, besides the reverence which we owe to God 
by doing him homage, we must confess, moreover, 
that he sought our profit and salvation, when it 
pleased him to teach us by the holy scripture : for 
he will not have us busy ourselves with unprofitable 
things. Therefore, if we be diligent in reading the 
holy scripture, we shall perceive that there is no- 
thing contained in it, but what is good and fit for us, 
from which we may obtain some benefit. 

How unthankful we are, if we accept not the bless- 
ings which God offereth so freely ! After St. Paul 
had magnified the holy scripture, showing that the 
majesty of God appeareth in it, he would also give 
us some taste, that we might come to it with an af- 
fection and desire to profit thereby ; knowing that it 
was God's design, and the end he aimed at. Let us 
always remember that the holy scripture will nevei 
be of any service to us, unless we be persuaded that 
God is the author of it. When we read Moses, or 
any of the prophets, as the history of mortal men, 
do we feel a liveliness of the spirit of God inflaming 
us 1 No, no ; it is far from it. 

Therefore the holy scripture will be lifeless, and 
without force, until we know it is God that speaketh 
in it, and thereby revealeth his will to man ; for St. 
Paul saith, the holy scripture is given by inspiration oj 
God. The pope will boast, that all he hath put 
forth, is from God : thus we see, that by using the 
name of God for a cloak and covering, the world 
hath been deceived, and kept in ignorance from the 
beginning. For there never was any poison of false 
doctrine, but that it was put into a golden cup ; that 
is to say, was hid under this honourable title ; that 
God spake to man. 

If we are content to be governed by the will of 
God, our faith will be rightly sealed ; so that we may 



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perceive that it is not the illusion of satan, neither a 
fable invented by men ; I mean those things con- 
tained in the holy scripture, which were spoken by 
God, who is the author of them. Let us consider 
the infinite goodness of our God, in that it hath 
pleased him to seal up his truth in our hearts, and 
cause us to feel the virtue of it ; while unbelievers 
are left in their ignorance, to despise the authority 
of the holy scripture. 

We may gather from what St. Paul saith, that 
there is no authority in the church of God, but what 
is received from him. If then we admit of a doc- 
trine, it must not be borrowed from the authority or 
wisdom of men, but we must know that it came from 
God. This is a notable point ; for God will prove 
thereby whether we be his people or not. He is our 
king indeed, because we have no laws nor ordi- 
nances except from him ; our souls are not guided 
by chance, for he ruleth over us, and we are subject 
to his yoke. If this be not the case, we do not 
show that God governs us, though we make ever 
so formal pretensions ; they are but false shows. 

St. Paul doth not inform us, in order to prove the 
holy scripture to be an undoubted truth, that Moses 
was an excellent man ; he doth not say that Isaiah 
was very eloquent ; he declareth nothing of them 
whereby he may raise the credit of their persons ; 
but he saith, they were instruments in the hands 
of God : their tongues were guided by the Holy 
Ghost : they spake nothing of their own, but it was 
God that spake by them. We must not consider 
them as uninspired men, but as servants of the 
living God ; as faithful stewards of the treasures com- 
mitted to them. 

If these things had been observed, men would not 
have come into such horrible confusion, as the pa- 
pists are at this day. For upon what is their faith 
grounded, except upon men ? There is nothing bu 



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120 



hypocrisy in all their doings. It is true, they declare 
God's name, but in the mean time observe their own 
ceremonies. But St. Paul requireth us to confine 
ourselves to the holy scripture ; because God speak- 
eth there, and not man. Thus we see, he excludeth 
all human authority : God must have the pre-emi- 
nence above all creatures whatsoever ; they must 
submit themselves to him, and not presume to en- 
croach upon his sovereignty. When we go into the 
pulpit, we ought to be assured that it is God that 
sent us, and that we bring the message which he 
committed to us. 

Let him that speaketh, speak according to the 
word of God : that is, let him show that he doth not 
thrust himself in rashly, nor patch up with any of 
his own works, but that he holdeth forth the truth of 
God in its purity ; he must make his doctrine edify- 
ing to the people, that God may be honoured there- 
by. Seeing the doctrine of men is here cast down, 
let us banish it from the church of Christ, that it 
may never be admitted again. Therefore, let us be- 
ware and keep ourselves steadfast in the simplicity 
of the gospel : for our Lord hath been so gracious, 
as to reveal his will to us by the law and the pro- 
phets : then let us hold fast that which we have re- 
ceived, and not suffer men to bind our consciences, 
and frame articles of faith for us according to their 
own notions. 

St. Paul saith, all scripture is profitable. There- 
fore, if the holy scripture be profitable, we are very 
unthankful in not applying ourselves to the study of 
it. Who is there among us that doth not desire pro- 
fit and salvation % And where can it be found, ex- 
cept in the holy scripture ] Wo be unto us then, if 
we hear not the word of God, who seeketh nothing 
but our happiness. Moreover, we must not read the 
holy scripture in order to support our own notions, 
and favourite sentiments ; but submit ourselves unto 



calvin's sermons 



the doctrine contained therein, agreeably to the 
whole contents -of it ; for it is all profitable. 

When I expound the holy scripture, I must always 
compass myself by it ; that those who hear me, may 
be profited by the doctrine held forth, and receive 
edification thereby. If I have not this affection, if I 
do not edify those that hear me, I commit sacrilege, 
and profane the word of God. Those also who read 
the holy scripture, or come to hear the sermon, if 
they seek any foolish speculations, if they come hi- 
ther to recreate themselves, they are guilty of pro- 
faning the gospel. If we divert the holy scripture 
from its proper use, and seek questions in it, without 
endeavouring to profit by it, we pollute it. 

St. Paul hath taught us that we must come to 
God with earnest desires, seeing he seeketh nothing 
but GUT Drofit and salvation. He showeth us also 
that we must not pollute the holy scripture, to make 
it serve our own fancy ; but knowing it is God's 
mind that it should be made profitable to us, we 
must come thither to be taught : yea, and taught in 
that which will be profitable for our salvation. Now 
it remaineth for us severally, to examine and see 
what this profit is : if St. Paul had pronounced but 
this one word, the sense might have been somewhat 
obscure : but he openeth it so plainly, that we can- 
not mistake his meaning ; for he saith, " The scrip- 
ture is profitable for doctrine, for reproof, for cor- 
rection, for instruction in righteousness ; that the 
man of God may be perfect, thoroughly furnished 
unto all good works." 

St. Paul doth not set forth a single use of the holy 
scripture, but when he hath spoken of the doctrine, 
he addeth, to reprove, correct, and instruct. And why 
so 1 It is not enough for God to show us what is 
good, because we are so cold that we should hardly 
perceive it : therefore he must needs stir us up to an 
earnestness : we must know that he speaketh to us, 



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131 



and that we are bound to obey. Thus we see there 
is no dead doctrine in the holy scripture ; but there 
are reproofs and corrections to stir us up, that we may 
come to God. 

St. Paul saith, all scripture is profitable for doctrine : 
and then addeth, to reprove, correct, &c. Why be- 
ginneth he with this word doctrine ? Because it is the 
natural order ; for if we are not taught to say, this 
is the truth, exhortation will be of no use : there- 
fore, we must first of all be made sensible, that that 
which is taught us, is good, and true, and right. 
Thus the word doctrine signifieth, that we must be 
instructed in the truth, that we must be thoroughly 
resolved in it, and so edified by it, that we doubt not 
its authenticity. St. Paul informeth us, that this 
doctrine is to know Jesus Christ, and put our 
whole trust in him ; to live soberly, righteously, and 
godly. 

When we call upon God by prayer and supplica- 
tion, we must put our trust in him, and look to the 
heavenly life whereunto he calleth us : we must mor- 
tify all our wicked affections, and conform ourselves 
to his righteousness. The doctrine of the gospel, in 
few words, is this : to know God, and put our whole 
trust in him : and to know by what means he is our 
Saviour ; namely, in the person of our Lord Jesus 
Christ, his only begotten Son, who died for our jus- 
tification. This is the way whereby we are recon- 
ciled to God, and cleansed from all sin ; from which 
proceedeth the confidence we have to call upon him, 
knowing that he will not cast us off, when we comt 
in the name of him who is appointed our advocate. 

When we consider that there is nothing but sin 
and wickedness in us, we must learn to be displeased 
with ourselves, and serve God fervently, with a pure 
heart : this is the doctrine contained in the holy 
scripture. We must understand the meaning of 
St. Paul, when he saith, to reprove : that is, if we 



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would be well instructed in the school of God, we 
must confess ourselves guilty ; we must be pricked 
to the heart ; we must be reproved for our faults. 
When the word of God is rightly expounded, the 
faithful are not only edified, but if an unbeliever come 
into the church and hear the doctrine of God he is 
reproved and judged. By this we understand, that 
although the unbeliever may be wrapped in dark- 
ness, and pleased with his own ignorance, yet when 
God so enlighteneth him, that he seeth the misery 
and wickedness in which he hath lived, when he 
seeth his deplorable situation, while giving ear to the 
word of God, he perceiveth the heavens open, as it 
were, and that man was not made for this life only, 
but to be exalted to a higher station. Thus unbe- 
lievers are convicted. 

And to make it more clear, St. Paul addeth, the 
secrets of the heart are then disclosed ; for we know 
while the word of God is buried, no man taketh heed 
to himself ; our hearts are in darkness. What then 
must we do 1 We must apply the word of God to 
our use, and be awakened out of sleep : we must no 
more forget God, nor the salvation of our own souls ; 
we must search the very depth of our hearts, and 
examine our whole lives ; that we may be ashamed 
of our filthiness, and become our own judges, to avoid 
the condemnation that is ready at the hand of God. 
Thus we understand what St. Paul meaneth by the 
word reproof. 

It is not enough for men to lay the blessings of 
God before us, and say, this is God's will ; but we 
must be awakened to think upon it in good earnest, 
and look narrowly to ourselves : yea, and to draw 
near to God, as if he had summoned us to appear 
before his judgement seat : we must bring all to light, 
that we may be ashamed of our evil deeds : and 
when we breathe into this heavenly air, we must be 
careful not to turn aside from the right way. 



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It is not enough to be thus reproved, but correction 
must be added likewise : we must be chastised, as it 
were, by the word of God ; to the end we may be 
reformed. We must forsake our sins ; we must be 
sharply dealt with, that they may be plucked out 
by the roots, and separated from us. Thus, when 
we have been roused to think upon God, we feel con- 
demned before him, while our sins are laid open to 
view ; and we become guilty in the sight of both God 
and man. Moreover, we must be drawn to it by 
force ; if we have been drunk with delicacies, if we 
have indulged ourselves in folly and vanity, and have 
thereby been deceived, the corrections must be quick 
and severe, that we may give God the honour, and 
suffer him to reform us, and bring us into subjection 
to his will. 

When a father seeth his children conduct them- 
selves improperly and viciously, he thinketh it not 
enough to say, why do you so 1 but he will say, you 
wretched creatures, have I brought you up, and 
hitherto fostered you, to recompense me thus ? doth 
it become you to do me this dishonour after I have 
used you so gently 1 you deserve to be given into the 
hands of the hangman. So it is with us : when God 
seeth that we are more rebellious against him than 
disobedient children are against earthly parents, hath 
he not occasion to be angry with us ? Not that there 
are any unruly passions in him, but he useth this 
earnestness that we may be brought into subjection, 
and learn to obey him. 

Now we may judge whether it would be enough 
for a man, when he would expound the holy scripture, 
to discourse upon it as though it were a mere history; 
for if it were so, that which St. Paul saith concern- 
ing it, is unprofitable : it would be sufficient for him 
to have said, to preach the gospel, we need only say, 
thus spake God. The office of a good and faithful 
shepherd is not barely to expound the scripture, but 
12 



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he must use earnestness, and sharpness, to give force 
and virtue to the word of God. St. Paul saith in ano- 
ther place, that the shepherds of the church must be 
earnest, even to be importunate ; and not only show 
the people what is good, but reprove them. 

It is true, he saith it must be done meekly, mildly, 
and patiently : but however it be, corrections must 
be used. Men must not say, this is too hard to be 
borne, you must not deal after this sort ; let those 
who cannot suffer reproof, seek another master be- 
side God, for they are not worthy to hear his word. 
The world would gladly be spared ; and we see many 
who are ready to" burst with rage, when they are 
threatened and corrected. They say that they wish 
to be won by mildness. Then let them go to the devil's 
school ; he will flatter, yea, and destroy them. 

But as for the faithful, after they have received the 
doctrine, they must humble themselves, and be willing 
to receive reproof : they must be exhorted when they 
have done amiss : they must be reproved for their sins 
and offences, that they may be purged from all ini- 
quity. In this manner we must behave ourselves, if 
we wish to be instructed in the doctrine of God. St. 
Paul addeth, the scripture is profitable for instruction in 
righteousness ; that the man of God may he perfect, 
thoroughly furnished unto all good works. When he 
saith that the holy scripture is profitable to instruct 
in righteousness, he shutteth out whatsoever man might 
bring ; showing that we shall not become righteous 
by observing the works introduced by man. 

We see how the papists torment themselves in vain ; 
observing whatsoever is enjoined upon them by men. 
In what consists their righteousness ? upon what is it 
grounded 1 It is grounded upon this, the church so 
commandeth. But St. Paul showeth that there is nei- 
ther religion nor doctrine, except in that which is 
contained in the holy scripture ; yea, and in that 
only is righteousness. Do they then follow that which 



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God hath commanded 1 No ; for they go entirely 
contrary to it. Therefore, if we wish to have our 
lives well framed, let us not ground ourselves upon 
the works of men, but let us follow that which God 
enjoins upon us. 

If we regulate our lives by the instructions con 
tained in the holy scripture, we shall be justified 
thereby : but the doctrine of men is but folly, and an 
abomination to God. Then let us remember it is not 
without cause that St. Paul saith, to instruct in righ- 
teousness. Again, he giveth us to understand, that 
to be good divines, we must live holy lives. The 
word of God is not given to teach us how to talk, to 
make us eloquent and subtle, but to reform our lives, 
that the world may know we are the servants of God. 
If we wish to know whether a man profiteth by the 
gospel or not, let us mark his life : men may know 
how to talk, they may make a fair profession of god- 
liness, and yet not have their lives correspond with 
the written word of God. 

St. Paul informeth us that we must make the 
word of God our counsellor, that we may walk up- 
rightly, and form our lives by it : thus, the man of God 
may be perfect^ and furnished unto all good works. In 
this manner we must be instructed in righteousness, 
and reject the inventions of men, for with them God 
is not well pleased. Men wish to serve God accord- 
ing to their own notions, and therefore bring their 
own works into the account ; but God will not allow 
them. St. Paul, seeing such impudent boldness in 
men, that they cannot keep themselves within the 
bounds which God hath set them, points out the dis- 
ease, that it may be healed : he saith, if we have the 
word of God in our hearts, we shall be upright in life, 
and furnished unto all good works. 

Men may boast as much as they please, that their 
works are virtuous and holy ; but when they shall 
appeal before the heavenly judge, all will be as chaff. 



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When we mix our inventions with that which God 
hath commanded, we injure all : Therefore we may 
conclude, that whatever things are forged by men, 
are nothing but corruptions. The papists call these 
good works : to fast upon a saint's eve ; to eat no 
flesh upon Friday ; to keep Lent ; to serve saints ; 
to go from altar to altar, and from chapel to chapel, 
to attend mass ; to go on pilgrimage, &c. they have 
forged so many laws and statutes, that a man cannot 
understand them. But we must at last appear be- 
fore the great judge, to give an account of all our 
actions. 

It is said here that we shall be furnished unto all 
good works, if we profit by the holy scripture. But 
what will become of the traditions and inventions of 
the papists 1 in which the word of God seemeth to be 
buried. They make not one hundredth part as 
much of the word of God, as they do of men's tradi- 
tions. Therefore let us not deceive ourselves wil- 
lingly, considering we shall have the measure of our 
perfection : God shutteth out whatsoever is added to 
the holy scripture, and showeth that it shall not be 
reckoned or received by him ; therefore men make 
their items in vain ; it will but double their condem- 
nation. 

A man might ask, of what use is the gospel, seeing 
there is so much uprightness in the law and the pro- 
phets 1 This may be easily answered ; the gospel 
was not given to add any thing to the law or the pro- 
phets ; let us read the New Testament ; we shall not 
find one syllable added to either ; it is only setting 
forth that which was taught before more plainly. It 
is true that God hath been more gracious to us, than 
to the fathers who lived before the coming of our 
Lord Jesus Christ ; matters being more c.early set 
forth to us, although there is nothing added. So then, 
when St. Paul saith that we shall find uprightness 



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and perfect righteousness in the law and in the pro- 
phets, it diminisheth not the gospel. 

There is an agreement in all the holy scripture ; 
of the Old, and New Testament. The doctrine 
which was contained in the law, has been expounded 
so familiarly to us by the apostles since Jesus Christ, 
that we cannot say we must do this or that, but we 
must confine ourselves to that which was commanded 
from the beginning. God hath made known his will 
in such clear terms, and hath given so many reasons 
why we should believe it, that we must be convinced 
of its truth, unless we are monsters in wickedness. 
Therefore, if we will profit by the holy scripture, we 
must study holiness of life, knowing that God will 
not be served after our own fancy ; for he hath gi- 
ven us a certain rule whereby we should regulate 
our lives, and such a one as cannot be found fault 
with. Let us then direct our hearts, thoughts, and 
affections, to that which is contained in the holy scrip- 
ture ; and then the heavenly judge will receive us. 
We must be the more induced to attend to these 
things, because our good God draweth so nigh, and 
setteth forth his will in such a plain manner to us, that 
we cannot excuse ourselves, unless we cleave wholly 
to him. 



SERMON X. 

2 Timothy, Chap. ii. verses 20 and 21. 

20. But in a great house there are not only vessels of gold and 
of silver, but also of wood and of earth ; and some to honour, and 
some to dishonour. 

21. If a man therefore purge himself from these, he shall be a ves- 
sel unto honour, sanctified, and meet for the master's use, and 
prepared unto every good work. 

When we see contemners of God, who set bad 
examples, we sometimes depart from the right way, 
thinking we have somewhat to excuse our .lives be- 



calvin's sermons. 



fore God ; not knowing that these snould serve as an 
exercise of our faith. Therefore, St. Paul not only 
exhorteth us to separate ourselves from all iniquity, 
that we may not be like the contemners of God, but 
he exhorteth us not to be offended, nor take occasion 
to doubt, when we see men wickedly disposed. He 
hath before illustrated this matter, but now confirm- 
eth it by a fit similitude. And first, that we may not 
think ourselves worthy of pardon if we do evil and 
follow those who despise God, St. Paul saith, in a 
great house there are divers vessels. If the cupboard 
or table be furnished with vessels of gold and silver, 
in the kitchen may be seen vessels of wood and stone. 
When we see such a variety, we marvel not at it ; 
for if a man should cast his gold and silver among 
the refuse of his house, what should we think of him] 
Should we not say he was mad ? If it is not impro- 
per to have vessels appointed to an unseemly use in 
a great house, shall we not be content with it in the 
house of God 1 Shall we allow greater privileges to 
mortal man than to the living God 1 

St. Paul exhorteth the children of God, though they 
be placed among the wicked, not to defile themselves 
with their wickedness ; but rather be moved to a 
carefulness by this means, that they may shun evil 
examples and separate themselves from their com- 
pany ; that they may dedicate themselves the more 
diligently to God. Thus in few words we have the 
apostle's meaning. As we have already shown, the 
lesson given us here by St. Paul, is very profita- 
ble : for if there be wicked men and hypocrites in 
the church of God, who continue among us for a 
season, and are highly esteemed, it must not trouble 
us ; for the house of God is great. 

Some understand this to include all the world ; 
and it might reasonably be taken so : however, of 
this we shall speak more at large hereafter. St. Paul 
had just made mention of backsliders, who fell away, 



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after they had made a profession of their belief in the 
gospel. This matter bringeth us great comfort ; 
seeing the church of God is spread throughout all the 
world, and many being called to the gospel. Let us 
put the case to those here assembled ; are there not 
vessels of gold and silver enough to furnish a cup- 
board or table 1 and are there not likewise vessels 
of wood and earth, which, after they have served 
awhile, are to be cast away, or burnt, or no account 
made of them. 

Although we might wish for nothing but purity in 
the church of God, for nothing that could be found 
fault wit,h, yet notwithstanding, we must expect to 
see stumbling-blocks. And why so 1 Because God 
assembleth together a great variety of vessels. It is 
said, Mat. xiii. 47. that the church of God or king- 
dom of heaven is like unto a net that was cast into 
the sea, where all sorts of fishes were gathered ; which, 
when it was full, was drawn ashore, and the good 
gathered into vessels, but the bad cast away : so it is 
when the gospel is preached ; many will seem to re- 
ceive it, yea, and for a season appear to be of the 
number of the faithful ; but they soon turn aside and 
become separated from them. 

The church of God is also compared to a floor, 
where wheat is mixed with chaff : but the floor is to 
be purged, the wheat gathered into the garner, and 
the chaff burnt with unquenchable fire. Mat. iii. 1 2. 
and Luke iii. 17. This is to show us, that during this 
life, the church of God shall never be without mixture. 
There always will be hypocrites, who will assent to 
the doctrine of faith ; or at least will have a place in 
the church, and be taken for christians : but in the 
end it will be ascertained that they are not sons, 
therefore they will be disinherited. We have a figure 
of this in the case of Ishmael ; who, for a season, 
was above Isaac ; being the elder son : but he was 



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cast out, and Abraham was constrained to cut him 
off : Gen xxi. 14. 

Before we go any farther, we must answer a 
doubt that might here be raised. It is said in the 
Psalms, that those who come into the mountain of 
God, and have a place to dwell in his temple, must 
be without blemish, and must walk uprightly. This, 
at first sight, seems to destroy the idea that there are 
vessels to dishonour ; for all must be chosen to serve 
God, and must be sanctified to obedience. To what 
doth God call us but to holiness ? Are we not ves- 
sels of his temple 1 Yea, are not every one of us a 
part of his sanctuary 1 Must we not be consecrated 
to him, and purified from all blemishes and pollutions'? 
In the places which we have mentioned, we are taught 
what manner of persons those whom God calleth to 
himself ought to be : it is not said that all are such ; 
for there are many who although they are command- 
ed to dedicate themselves to God, remain filthy and 
wicked. 

When it is said that those who have clean hands 
and pure hearts shall dwell in God's holy mountain, 
many will boast that they are his children, and that 
they are faithful, who are not worthy to be reckoned 
of his household : but in the end, they will be cast 
off. After they have occupied a place under this 
false title, and have wickedly abused the name of 
God, he will banish them, as we have already noticed 
concerning Ishmael. The wicked who dwell in the 
temple of God, seem to do well for a time, but they 
soon begin to despise their maker, and use deceit, 
malice, violence, extortion, and cruelty toward their 
neighbours. They may grow up in the church, but 
in the end, God will separate the goats from the 
sheep. 

In the second place, St. Paul exhorteth us to purge 
ourselves from all thefillkiness of the wicked. And why 
so ? If we be partakers of their wickedness, God 



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will be displeased with us. Therefore, if we wish to 
be honourable in his church, we must not only have 
this outward title before men, but we must live in 
obedience to his will, and show that it is not for nought 
that God hath chosen us to himself. Let us under- 
stand what is said in the text ; that if there be wicked 
men mixed among- the good, we may not be troubled 
beyond measure. We see some so nice, that if they 
can spy any fault in the church, or if the reforma- 
tion is not so perfect, or such as might be wished 
for, they will cry out, how now ! is this the church of 
God 1 and will separate themselves from it ; thinking 
that they defile themselves, if they belong to a com- 
pany that cannot wholly correct the faults of their 
own members. 

We ought indeed to be earnest and zealous, and 
endeavour to put away stumbling-blocks : if we see 
evil in the church, it^must be purged out ; it must be 
cut off speedily, and not suffered to grow. We must 
all earnestly desire the temple of God to remain pure 
and clean : yet, notwithstanding, we must suffer many 
things to remain, which cannot be taken away ; when 
we cannot remedy them, we must mourn. However 
the world may go, we ought not to estrange ourselves 
from the church of God, under the pretence that all 
men walk not as they ought. And why so ? In a great 
house, if a man go into the kitchen, and see vessels 
that are worth nothing, or of which there is but little 
account made, he would not be angry ; for they 
are appointed for the use of the kitchen, and thus 
serve for the cleanliness of the house. If a man 
should be so peevish as to forsake all, and say, I will 
never come into this house again, because I see 
vessels here that serve to no purpose, except to ga- 
ther up the filth of the kitchen, would he not be igno- 
rant 1 On the contrary, he may see that pains are 
taken to serve him the better. 

Therefore, when we see such vessels in the church 



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d( God, let us not be grieved, and take occasion 
thereby to withdraw ourselves from it, but let us still gc 
on, and persevere. St. Paul meant to show us here, 
that although the wicked endeavour to bring the 
name of God into reproach and dishonour, they cease 
not to serve his glory. And how ] God turneth 
their wickedness into goodness. When we look at 
the wicked, we think they were made to dishonour 
God, to destroy the reputation of his majesty, and 
abolish his justice ; to turn all things upside down, 
that the world may have no more knowledge of him. 
This is what they aim at, and the devil pusheth them 
forward ; but they cease not to be vessels : that is 
to say, God will find means to use them in such a 
manner, that he will be glorified by them. Not 
that this excuseth them, nor that they may cloak 
themselves with such a mantle, as though they 
served him, for this was not their mind or intention. 

Let us submit ourselves to the providence of 
God ; for if we be angry and peevish, and say all 
things are out of order, we shall not be excused. 
Let us be fully resolved, that in despite of satan, 
God will be glorified. Moreover, let us learn to prac- 
tice this doctrine ; namely, when we see nothing but 
blemishes among us, and that stumbling-blocks are 
not removed as they ought to be ; when there is not 
so much honesty as is requisite, and men shut their 
eyes for fear of seeing the light ; when they dissemble, 
and when there is not rigour and severity enough used 
to keep them in order, let us mourn, and, if possible, 
correct such irregularities. 

W e must not think because we see these disorders 
in the church of God, that it is utterly destroyed ; 
that our Lord Jesus Christ is able to do no more ; but 
rather consider that although the wicked disfigure 
the beauty of the church, although they defile and 
pollute it, yet notwithstanding, God will be glori- 
fied : after they shall have troubled the church long 



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enough, God will bring them to their end, and show 
himself to be their judge. Therefore let us be patient, 
knowing that we have a wonder working God ; who 
worketh by such means, that he causeth even the 
devil and wicked men to praise him. It is true that 
the devil will always show himself as much as possible 
a deadly enemy to God's glory, and will endeavour 
by all means in his power to tread it under foot ; but 
after all, God turneth his wickedness into good. So 
fareth it with the wicked, who go about to bring all 
things into disorder, and to take the kingdom of God 
from among us, and raze out the remembrance of 
his name. But when they have done all they can, 
they still remain vessels. 

St. Paul treats upon this subject more extensively 
in the ninth chapter to the Romans, where he plainly 
showeth that the reprobates and castaways, not only 
those who make profession of Christianity, but they 
that are open enemies to the gospel, are God's instru- 
ments and vessels, whereby he causeth his glory to 
appear ; although their intention is entirely different. 
He speaketh as much of those who denied God, and 
made no pretensions to be of his household, as of 
hypocrites, who made for a season some show. For 
example, there is a wicked man that seeketh to mix 
heaven and earth together, as it were ; satan hath 
employed him this way and that, and it is thought for 
a time that he will do great wonders ; but God show- 
eth that the matter is in his hand, that he hath him 
bridled, and in subjection, and that he is his instru- 
ment. 

It is true that the wicked are not led by the spirit 
of God to do evil ; it would be blasphemy to say so ; 
for the spirit of God leadeth us to justice and righte- 
ousness. Although the devil entice men into wicked- 
ness, yet notwithstanding, God ruleth over all ; yea, 
and in such a manner that he applieth their wicked- 
ness to his service. Therefore, seeing it is so* let us 



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learn to be patient. When there are stumbling-blocks 
in the church, we must not nurse the evil, (as I have 
previously shown,) but everyone ought to be active, 
and endeavour as much as possible to cleanse the 
church from all manner of filth. 

After we have done all in our power, if we are 
unable to make it better, let us wait patiently, while 
God useth the evil, and turneth it to a good end. 
Therefore, let us understand what is here taught us ; 
namely, that the wicked are vessels ; that is, they 
shall be constrained to serve God. They are not in- 
clined to do good, but God can draw them by force, 
and dispose of them according to the counsel of his 
own will ; which surpasseth our understanding. They 
serve in his house, not to honour ; and yet the name 
of God ceaseth not to be glorified : it doth in no wise 
lessen his justice, wisdom, virtue, and goodness. 
Thus God keepeth all things in order, although the 
wicked are mixed among the righteous. 

If a man therefore purge himself from these, lie shall 
be a vessel unto honour. This is the second part of 
that which we have before noticed. When we see 
that the church of God is not so well reformed as 
might be wished, we are apt to think all is lost, and that 
God ruleth no more in the world. But St. Paul in- 
structeth us not to be disconcerted, but wait patiently 
till it please God to turn the malice of the wicked to 
his own glory. If we be constant, and not shaken 
by the confusion in the world, the end will always be 
good. When we are among the wicked, we must 
not join with them in their wickedness, but separate 
ourselves from them. St. Paul exhorteth us to 
cleanse ourselves from those of whom he spake, and 
dedicate ourselves to God. It is a hard matter for a 
man to walk through mire and dirt without defiling 
himself ; or to go into a foul and filthy place, and re- 
turn without stain or spot upon him. 

Therefore we must take heed, and be careful when 



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we are conversant with those who contemn God. 
When we are among lewd men and hypocrites, we 
must be circumspect in our conversation : for nothing 
is more easy than to become inwrapped in the pollu- 
tions of the world, and by them infected : for this 
reason St. Paul saith, let us beware. This admoni- 
tion was not given for one time only, but it must be 
observed to the end of the world. Let us learn then, 
that although there ought to be some policy in the 
church to correct faults, to keep people in the fear 
of God, and induce them to live an honest life, yet 
we shall see many things that are hurtful, which will 
turn us out of the right way, unless we are watchful. 

We may be joined with the wicked until we depart 
out of the world, but let us endeavour to cleanse our- 
selves from their filthiness ; let us pray to God, that 
he would turn us from their pollutions, and pu- 
rify us by his holy spirit ; that his righteousness 
may always reign in our hearts. Thus we see the 
meaning of St. Paul, that we should cleanse ourselves 
from those of whom he spake : as if he had said, 
although we are conversant with the wicked, who 
would wish to lead us into their company, and have 
us partake of their wickedness, yet we cannot ex- 
cuse ourselves if we become like them ; for God did 
not sanctify us in vain, when it pleased him to choose 
us to himself. 

St. Paul saith, we must cleanse ourselves : not 
that we are able to do it of ourselves, but because 
God will have us attend to his service. From the 
reading of this sentence, some have concluded that 
we can cause God to choose and predestinate us ; 
but this is overthrowing the groundwork of our faith. 
It is gross beastliness to say, we must separate our- 
selves from the wicked if we will have God to choose 
us. For it is as much as if we should say, before we 
were born, before the world was made, it was neces- 
sary for us to prepare ourselves, that we might be 
13 



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worthy of God's adoption. This doctrine is so foolish, 
that it does not deserve particular notice. For he 
chose us before the foundation of the world was laid ; 
he respected no deserts of ours whatever. 

Again, there are others that would establish a free 
will ; saying, we are commanded to cleanse ourselves, 
and therefore it must depend upon our own industry. 
But these men show themselves ignorant ; and that 
they are not well informed in the holy scripture. For 
when God showeth us what our duty is, he doth not 
say that it is in our power, or that we are able to do 
it : but he exhorteth us to do that which is good ; and 
worketh in us, because we are not able to perform it 
of ourselves. Therefore let us learn in this way 
to cleanse ourselves, that we may not be like the 
wicked. 

God saith, Ezekiel xxxvi. 25. " Then will I sprinkle 
clean water upon you that is, the Holy Ghost. 
We are commanded to cleanse ourselves, but God 
showeth that this belongeth to him, and that it pro- 
ceeded from the pure grace of his holy spirit. Why 
then doth St. Paul use this language 1 Our nature 
moveth nothing at all ; it is the Lord that w r orketh 
all the good that is in us ; he giveth us the will, and 
also the strength and affection, that we may fight 
against wickedness : thus yielding and giving to us 
that which belongeth to himself. He worketh in us 
in such a manner, that it seemeth we do it ourselves. 

The believer taketh great pains, and laboureth to 
purge himself from the filth of the world, that he 
may not be infected with the corruptions of the 
wicked. In this we fight manfully ; but it is God 
that driveth us to it ; it is he that giveth us virtue : 
in short, he giveth us the will, and enableth us to 
execute it, (as St. Paul saith,) all of his free good- 
ness. That we may not be idle, we are thus exhorted 
in this place ; and such exhortations are not need- 
less. Having made some observations upon the 



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M7 



words purging or cleansing ourselves, we shall notice 
the following clause of the same verse ; namely ; he 
shall be a vessel unto honour, sanctified, and meet for the 
master's use, and prepared unto every good work. 

When he speaketh of vessels of honour, he show- 
eth that it is not enough to have a place in the church 
of God, and bear the name of christians, but we must 
be separated from sin and uncleanness. It is true- 
that all those who are baptized, all who are partakers 
of the supper of our Lord Jesus Christ, and joined 
with the faithful, are already separate from unbelie- 
vers : no man will say that the} 7 are Turks or 
Heathens. Yet notwithstanding, something more 
than this is necessary ; we must not have the out- 
ward mark only, and boast of our baptism and pro- 
fession to serve God, but our life must witness that 
we are indeed his children ; that when we are go- 
verned by his holy spirit, it may be a witness to cer- 
tify us of our adoption. 

This is the meaning of St. Paul, when he saith, we 
must be vessels unto honour. And why so 1 It 
may be, although we are in the church of God, yea, 
and of those that are most forward, that in the end 
we shall be cast aside as a broken vessel, or forsaken 
as a vessel of wood, that serveth to no purpose : such 
is the end of hypocrites, who vaunt and boast that 
they are of the number and company of the children 
of God. They may indeed be vessels, and God may 
use them, but they are to dishonour ; for he will 
bring them into confusion. 

Therefore let us take heed, and see that we are 
vessels unto honour ; not to have an outward or 
temporal mark only, that we may be taken for the 
children of God, but that we may be chosen for his 
everlasting inheritance ; and by this means draw near 
to him. We must not only be vessels in the house, 
but of the temple ; to serve to make holy sacrifices 
and oblations, that we may thereby serve and honour 



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God. When God maketh the malice of men serve his 
glory, (as it is said of Pharaoh,) it is like drawing 
fire out of water : it is so great a work that it is diffi- 
cult to comprehend it. 

We glorify God when we give ourselves wholly to 
his service, and seek nothing but the honour and 
glory of his name : and this is done when we act as 
true children, and labour both in body and soul to 
apply ourselves to his use. He not only saith that 
we are vessels of his temple, but that we are the 
priests that bear them. Thus God useth us as ves- 
sels of honour, dedicating both body and soul to his 
service : yea, he maketh us vessels to be applied to 
whatever shall serve for his holiness, that he may 
reign among us. Therefore we must take so much 
the more pains to sanctify ourselves ; as it is said, 
Isa. lii. 11. "Be ye clean, that bear the vessels of 
the Lord." Again, we know how God hath com- 
manded that the vessels should be kept clean and 
pure, and that no unclean thing should be put 
therein. 

Therefore, seeing we are the vessels of the temple, 
the bearers and keepers of them, let us beware and 
dedicate ourselves to the use of God, which is 
honourable. Seeing we are his temples, each one of 
us, and all together, let us be careful to keep our- 
selves in all pureness. Seeing God doth us this 
honour to receive us as vessels of his temple, and 
dwelleth in us by his holy spirit, must we not be 
purged from all filthiness 1 God will not dwell in a 
filthy place, his house must be pure and holy : what- 
soever cometh near him must be sanctified. We 
cannot be fit to serve God, unless we be vessels of 
honour ; that is, given to all good works. 

If we would serve God as he requireth, we must 
give ourselves to good works : that is, we must seek 
nothing but to obey his will, and answer his holy 
calling. Then we shall not only be instruments in 



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Lis hand, but we shall be vessels of honour, governed 
by his holy spirit. Thus we shall close our remarKs 
upon this text. 

To make a short conclusion, let us learn not to 
disorder ourselves ; though the devil cast many trou- 
bles in our way, though storms and tempests arise, 
though there be not so much regularity in the church 
as could be wished, yet let us still keep on our way. 
and not think that this lesseneth the majesty of God ; 
for in a great house there must needs be vessels oj 
wood and of earth. God will prove our atfection ; lei 
us therefore be watchful, and think not to be excused, 
if we join the wicked in their pollutions. When the 
wicked rejoice and endeavour to mar our comfort, 
let us withdraw from them : when sin reigneth, and 
every one is endeavouring to draw his companion 
into destruction with him, let us run to our God, 
praying him to keep us under the governance of his 
holy spirit ; and thus frame ourselves to the pureness 
spoken of by St. Paul. 

Seeing we are insufficient for these things, that 
besides our weakness, there is nothing but corruption 
in us, let us pray God to send us his pure waters, 
spoken of in Ezekiel xxxvi. 25. that we may be 
cleansed from all our filthiness, and made fit subjects 
for his service. Then we shall desire to live in obedi- 
ence to the will of God ; yea, and that frankly, not 
by restraint and force. When God is glorified by the 
works of the wicked, (as he saith he hath kept them 
for his glory,) we must know that it is not their inten- 
tion to worship him : but by a wonderful providence* 
he draweth good out of evil : even as he turned dark- 
ness into light when he made the world. 



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SERMON XI. 



Titus, Chap. i. verses 7, 8, and 9. 

7 For a bishop must be blameless, as the steward of God ; not 
self-willed, not soon angry, not given to wine, no striker, not 
given to filthy lucre ; 

8 But a lover of hospitality, a lover of good men, sober, just, holy, 
temperate ; 

9 Holding fast the faithful word as he hath been taught, that he 
may be able by sound doctrine both to exhort and to convince 
the gainsayers. 

Those who are called to preach the word of God, 
may here learn what their office or duty is ; and 
thereby be enabled to perform it faithfully to God, 
and to the church. This subject must be well under- 
stood, if we wish to profit by the text. Christians, 
generally, ought to understand what is requisite in a 
good minister. They ought not to choose him 
thoughtlessly, or from mere fancy and ambition ; but 
they should have the profit and common salvation of 
all the children of God before their eyes. This ought 
to be observed by those who are already in the office ; 
and unless they conduct themselves according to the 
direction of the Holy Ghost, they ought not to be 
suffered to continue therein. 

The virtues here spoken of by St. Paul, are neces- 
sary for all ministers of the word of God ; who must 
show the way to others : it is also a useful lesson for 
us all. The minister ought to behave himself well, 
in a godly manner ; and the people ought to refrain 
from all kinds of wickedness. The minister must 
point out the way, and set good examples ; and the 
whole body of the church regulate their lives accord- 
ing to what is here taught them. We see from St. 
Paul's writings, in the verses preceding the text, that 
those whom he called elders, he now calleth bishops ; 
which signifieth watchmen or overseers. He giveth 



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this name to all who are called to preach the word 
of God. 

Therefore, it was corruption and abuse in the 
Popish Church, to call one man alone chief bishop : 
for that was changing the speech of the Holy Ghost. 
Thus we see that Satan laboureth to turn us from 
the pure simplicity of the word of God. And besides, 
it is wrong for a man to separate himself from the 
order which hath been established by the authority 
of God. All therefore whom God calleth to preach 
his word, must be well grounded in the truth ; and 
must be faithful watchmen. It is said, Ezekiel iii. 17. 
Son of man, I have made thee a watchman unto the 
house of Israel : therefore hear the word at my mouth, 
and give them warning from me." 

The title which is given to all shepherds, showeth 
plainly what it is that God calleth them to do : they 
are to watch and take care of the flock, while other 
men sleep. They cannot serve God, only by em- 
ploying themselves to serve his people. The greatest 
honour that ministers of the word of God can have, is 
to be diligent and faithful in the church. St. Paul 
saith, it is reasonable that the watchmen or bishops 
should be without blame ; seeing they are governours 
in the house of God. We may notice what he said 
to Timothy ; how he exhorted him to beware and 
take heed, that he might know how to behave himself 
in the house of God, over which he was placed as 
ruler : he therefore saw the necessity of Timothy's 
walking uprightly. 

Is it a small matter to be a minister of God, and 
governour of his house ? St. Paul showeth in this 
place, that those to whom God hath committed his 
word, and called to preach the gospel, ought to 
conduct themselves in an exemplary manner. God 
honoureth us in a marvellous manner, when he call- 
eth us into his house, and admitteth us as members 
of his family ; where he will dwell among us, and 



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nourish and protect us. Therefore, when we are 
sensible that we are not separated from our God, 
that our belief is well grounded, that he hath gathered 
us into his flock upon the condition that he will be 
with us to the end of the world, we ought to be moved 
to love him more earnestly, and serve him better. 

The church is called the house of God, that we 
may magnify the inestimable goodness of our Crea- 
tor, who hath been pleased to draw near and make 
his abode therein : he hath assembled us together, 
and joined us to himself, that he might take care of 
our salvation ; that he might be our master and 
overseer ; not for his own profit, but for our salva- 
tion. This text is not only for the ministers of the 
word, but it should profit all the faithful ; we should 
all apply it to ourselves, for our own instruction. 

St. Paul saith, a good shepherd must be blameless ; 
not self-willed, not soon angry, not given to wine, no 
striker, not given to filthy lucre : as if he had said, the 
man that is given to these vices, doth nothing but in- 
fect the place he is in, and injure the church. He 
that is blemished with any of these faults, is not a fit 
man to serve God : these things must therefore be 
purged out from among us. The first virtues re- 
quired by St. Paul, in order to qualify a man to 
preach the word of God, is to abstain from the faults 
which are here condemned. 

As it is the duty of a faithful minister to draw those 
home that are gone astray, so it is likewise his duty 
to endeavour to keep those in peace and unity who 
are already in the church. If he be stubborn and 
self-willed, he will offend the flock of God, and make 
a breach in the church. In order, therefore, that he 
may serve God, and keep the church in peace and 
concord, he must not trust too much to his own 
understanding, nor be obstinate in his own opinion. 

When we teach others, we must be willing to be 
taught also. For if we are not willing to learn, that 



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others may profit by our instruction, we shall never 
be able to do our duty. Therefore, he whom God 
hath placed as teacher in his house, must show him- 
self ready and willing to receive doctrine, and good 
instruction. We must be ready to hearken when 
other men give counsel, and be willing to receive 
information. Thus we have the meaning of St. Paul 
in few words : namely ; those who are called to 
preach the word of God, must take heed that they be 
not self-willed, but willing to be taught : they must 
be meek and quiet spirited ; not puffed up with pride, 
but endeavouring to edify others ; they must not 
think that they know all things, but on the contrary 
desire to learn continually, and be gentle in their be- 
haviour. Those who are lofty spirited, and self- 
willed, often become schismaticks : that is to say, 
they trouble the church of God, and divide it into 
sects. 

It is not without cause that St. Paul correcteth 
this haughtiness : for we see by experience that it is 
a great evil. The minister must not be soon angry ; 
this fault is much like the other. For if a man doth 
not govern himself in this respect, it will be a great 
hinderance to him in serving God. Not given to 
wine ; because drunkenness increaseth this haughti- 
ness, and is, as it were, a kind of madness. The 
minister of God must therefore be sober: for if 
drunkenness reign in him, he will be destitute of rea- 
son, equity, and modesty. Thus we see what a num- 
ber of deadly plagues are here enumerated, of which 
the ministers of the word of God must beware. 

They must be no strikers nor brawlers : they must 
not be like soldiers or contentious men, who are al- 
ways ready to fight and wrangle ; this fault must be 
corrected also : neither must they be given to filthy 
lucre ; they must not be covetous. The minister that 
seeketh to enrich himself by his office, will not do his 
duty faithfully. He will put a gloss upon the word 



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of God, and endeavour to please and gratify man : 
to be short, he will disguise or falsify every part of 
it ; or he will endeavour to ascertain in what way 
he can make it most advantageous to himself. 
Therefore, if covetousness reign in ministers of the 
word, they will undoubtedly prove to be false teach- 
ers ; whose chief study will be to pervert good doc- 
trine, and turn the truth into a lie. 

Those who do their duty faithfully, must edify the 
church of God, and abstain from all crimes and 
faults that are notorious. They must be lovers of 
hospitality. They must be kind toward strangers, 
and receive them courteously. This should be ob- 
served at all times ; but in the days of St. Paul there 
was a particular reason wh} r it should be observed ; 
for the poor christians were as birds upon the boughs ; 
they were constrained to take their flight from place 
to place, according as persecutions were raised 
against them ; yea, they were oftentimes compelled 
to hazard their own lives. We see therefore that 
great compassion was needful. Thus we see it is not 
without reason that the holy apostle requireth the 
bishop, who ought to be as a father to the church, 
to be liberal and kind to strangers, and to receive 
them courteously. 

They who are called to preach the word of God, 
must be lovers of good men. This virtue is similar 
to the one last mentioned. They must be courteous 
and affectionate to those in necessity, and endeavour 
to relieve their wants. Those who are destitute of 
pity, who are content to live at their ease, and never 
look at the condition of others, will never show any 
compassion toward their fellow-creatures, nor en- 
tertain those that are persecuted and afflicted. For 
this cause St. Paul placeth these two virtues toge- 
ther. 

We shall next notice the words which follow : 
namely ; sober, just, holy, temperate. Soberness re- 



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ferreth to a man's life. Justice is upright dealing ; 
whereby a man should take care that every one hath 
his proper due ; and be willing to suffer himself, ra- 
ther than wrong others in any way whatever : this is 
what St. Paul meant by the word justice. Holiness 
consisteth principally in obedience to God : that is, 
we must do no harm to our neighbours, but live 
chastely, devoting ourselves entirely to the service of 
God ; we must attend strictly to prayer and suppli- 
cation ; we must withdraw ourselves from the world, 
and not be given to vanity ; we must not lead a dis- 
solute life, but live in humbleness and submission 
to the will of God : this is the holiness here spoken 

Temperance comprehendeth whatever might be 
understood by the word Soberness. It is not enough 
to be temperate in meat and drink, but there must 
be modesty and honesty in all the rest of our lives : 
our hands, our eyes, our ears, and our mouths, must 
be bridled. This is what St. Paul meant by tempe- 
rance. As if he had said, we must be settled and 
established : we must have no improper dealings ; 
no vain, lewd, or dissolute actions ; but we must live 
in obedience to the will of God, that men may 
know we have renounced the world. 

Holding fast the faithful word as he hath been 
taught. This is the principal thing required in minis- 
ters of the gospel. They must not only be instruct- 
ed that they may teach others, but they must be 
strong in the faith, and maintain the doctrine of the 
truth, that it may remain safe and sound. If we 
have taken fast hold of the truth, it shall never es- 
cape us ; although the devil labour to make us shake 
it off, yet shall we never be turned aside. We must 
exhort with wholesome doctrine, and reprove those 
that speak against it : that we may be able, and have 
the means to teach those who are willing to obey 
God ; and that we may have virtue to fight against 



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those that speak against the truth, against enemies 
of the word of God, against rebels, against contem- 
ners, against men who go about to make confusion 
and disturbance in the church, that they may go 
away with shame. 

St. Paul showeth us that the shepherds must 
point out the way to all the faithful. Why should 
the ministers of the word of God be sober, just, and 
holy ] Why should they be modest, not given to 
wine, nor to strife and blows ? Why should they be 
settled and established in the truth ? To the end the 
word of God may not be spoken of with irreve- 
rence ; and that they prove their doctrine by a godly 
life, and so ratify it, that it may be received more 
readily : and likewise that the people may follow 
their examples, and endeavour to imitate all. those 
virtues which they see in their shepherds. 

The meaning of St. Paul was not confined to mi- 
nisters only, when he exhorted them to beware of 
intemperance, covetousness, and pride, and be cour- 
teous, just, sober, chaste, &c. : but by their example, 
he exhorted all christians to behave themselves in 
such a manner, that soberness, justice, holiness, mo- 
desty, and all the virtues here spoken of, may be 
common among them. If we wish to be the chil- 
dren of God, let us correct the faults which are here 
condemned by St. Paul ; and endeavour to follow 
the virtues which he hath recommended. 

Although the minister may be governour in the 
house of God, yet notwithstanding, every member 
hath an office to fill. When God calleth some few 
to preach his word, he doth not forsake the rest, but 
will use every one, without exception, in his service. 
This is the condition, this the end, why God hath ap- 
pointed us to preach the gospel ; that we may devote 
ourselves to his service. When he conferreth this 
honour upon us, to receive us into his house, and 
adopt us for his children, it is not that we should be 



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idle, but that he may hold us under his yoke, and 
cause every one of us to glorify him, that we may 
not be unprofitable : for it is not in vain that God 
hath called us to such an estate, and to so high a 
dignity, as to be of the company and fellowship oi 
his children. 

The ministers of the gospel must therefore look 
well to themselves, and likewise every member o 1 
the church must observe the rules here laid down 
which are for the instruction of all, from the great 
est to the least. Let us therefore be modest, sober 
just, and holy ; and so live that sin may no more 
reign among us. When men become drunkards, 
they not only blot out the image of God, but they 
become as dogs and swine. If we wish then to be 
taken for the children of God, must we not shun 
this vice 1 St. Paul excludeth all drunkards ; he wil) 
not have us associate, or even be conversant with 
them ; that they may be ashamed, and amend their 
lives : much less ought they to be admitted to the ta- 
ble of our Lord Jesus Christ. 

Is not pride and loftiness contrary to the spirit of 
meekness, which is the true mark of the child of 
God ? Whereby shall the world perceive that we 
have profited in the school of our Lord Jesus Christ, 
if we be not humble, meek, and lowly ? Therefore, 
when haughtiness reigneth in a man, it is a token 
that he never was taught in the school of God. It is 
evident that the virtues here spoken of by St. Paul, 
ought not to be confined to ministers only, but they 
ought to be practised by the whole church. Much 
may be said of covetousness ; for we plainly see 
that by thinking too much of this world, we iorget 
the spiritual blessings, and the inheritance whereun- 
to we are called. What will become of us, if covet- 
ousness reign in us, and we become so attached to 
the things of this world, that we think no more of 
the kingdom of heaven 1 Although we are daily 
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reminded of this sin, yet notwithstanding, we are so 
prepossessed with earthly cares, and so bound to the 
world, that we cannot lift our minds on high to be- 
hold the heavenly life. Thus we see, that " where 
our treasure is, there will our heart be also." 

Those that are given to the things of this world, 
have their minds and affections so placed upon them, 
that they cannot aspire to the heavenly inheritance 
whereunto we are called. Thus we see that covet- 
ousness is a deadly plague ; it so blindeth men, 
that it depriveth them of that which God hath pro- 
mised. It is not without cause that St. Paul saith, 
1 Tim. vi. 10. "The love of money is the root of 
all evil." This love of money, or covetousness, car- 
rieth with it wicked practices, deceits, treasons, un- 
faithfulness, and cruelty : in short, there is no wick- 
edness but what proceedeth from covetousness. The 
covetous man forgetteth all uprightness in dealing ; 
he will do whatever he desireth ; he will spoil and 
rob ; and in all his actions there will be wrong and in- 
jury ; yea, and being without fear and reverence, he 
will openly mock God. Covetousness carrieth men so 
far, that they even murder one another. To be 
short, covetousness is a kind of madness that opera- 
teth upon men in such a manner, that they become 
devils. 

This evil must not only be shunned by the minis- 
ters of the gospel, but every christian must avoid it. 
Moreover, it is said that the children of God must 
be peace-makers. It is a mark whereby our Lord 
Jesus Christ will have them known. Christ saith, 
Mat. v. 9. " Blessed are the peace-makers ; for they 
shall be called the children of God." Now if we be 
given to revenge and strife, if we be lovers of quar- 
rels, do we not show that we are destitute of the love 
of God 1 

We must always endeavour to be courteous to- 
ward strangers, when we see them in a destitute 



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situation ; for this has been observed even among the 
heathens. When we see the church of God tor- 
mented by tyrants and enemies of the truth, we must 
entertain the poor christians who are banished from 
their country : if we do not, is it not a token that 
we renounce God ? It is the will of God that we 
should be strangers in this world ; yea, and we are 
his children upon this condition ; as it is said, Heb. 
xi. 9. God is in heaven, and yet he cometh down 
hither, and governeth us : thus he giveth an exam- 
ple, that we may know what pity we ought to have 
upon those that flee to us, and claim refuge ; who 
are as sheep scattered by ravenous wolves. 

St. Paul therefore spake not only to the ministers 
of the word of God, but in their persons, he gave, as 
it were, a looking-glass, by which all may regulate 
their lives. If we are so rigorous that we will not 
help those who are in want and necessity, nor be 
moved with compassion when we see our neighbours 
suffer, it is certain that the love of God is not in us. 
If it is not our duty to help one another, it would 
have been necessary for God to have made as many 
worlds as there are men ; that every one might de- 
vote all his attention to himself. But he hath made 
us fellow-workers : we must not conclude that each 
one is born for himself, and liveth in this world merely 
for his own profit ;~ but we must do good to our 
neighbours, and endeavour to serve them : and wo 
be to us, if we be not thus minded. 

We must be good natured, and do all the good we 
possibly can to our fellow-creatures ; we must help 
those that have need of help ; we must relieve the 
needy, and use our goods for the benefit of those in 
distress : yea, and we must do it with a frank and 
liberal heart. If we have not this love and good will 
toward our neighbours, it is an evidence that we are 
not God's children. If we mistake in judging upon 
these points, we go contrary to the dictates of na 



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ture itself; though we were without faith and reli- 
gion, and without any knowledge of the law and 
gospel. 

If men are intemperate in eating and drinking, 
they are also dissolute in their whole life : will they 
therefore say that they are nourished at the hand of 
God 1 Even the heathens have more honesty, (as 
we have before mentioned,) who are taught by na- 
ture. We ought always to remember when we eat 
and drink, that every blessing is received from our 
Maker. If we abuse these blessings by becoming 
gluttons and drunkards, is it not an evidence that we 
have forgot heaven, and have become attached to the 
things of this world 1 When St. Paul saith, the 
bishops must be just and holy, we must remember 
that the admonition extendeth to every one'of us : 
we must all live honestly and uprightly, rendering to 
every man his just due. Let us therefore endeavour 
to govern ourselves in such a manner, that the world 
may see there is true holiness in us : let us implore 
God to separate us from all the pollutions of this 
world, that we may be brought up in his house, and 
governed by his holy spirit. 

It is evident that the rule here given by St. Paul, 
concerneth all the faithful ; and that no one ought 
to think himself exempt therefrom. It now remain- 
eth for us to know how we may become partakers 
of these virtues, and how we may tame and abolish 
such faults as are here condemned. Alas ! it cannot 
be done by our free will, nor by our own ability : 
but God must work in us. And how ] We must 
be members of our Lord Jesus Christ. It is said, 
we must be sober, just, holy, temperate ; and how 
shall we become so ? When the Holy Ghost shall 
rule in us, then shall we have these virtues. It is 
said we must flee drunkenness, intemperance, strife, 
debate, and pride. And how 1 By having the spirit 
of meekness, the spirit of humbleness, the spirit of 



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wisdom and discretion, and the spirit of the fear of 
God : all which was given to our Lord Jesus Christ, 
that he might make those that believe in him parta- 
kers of it. 

Therefore, seeing we are by nature intemperate, 
full of vanity, lies, ambition, and pride, given to un- 
righteousness, deceit, and robbery, let us come and 
submit ourselves to him who is appointed our head ; 
knowing there is no other way for us to be kept in obe- 
dience to God, and to live according to his will, only 
to be united to our Lord Jesus Christ : for then are 
we strengthened by the outpouring of the Holy 
Ghost, which is the fountain of all holiness, of all 
righteousness, and of all perfection. This is the way 
whereby we must come to that which is here com- 
manded by St. Paul : and this is the cause why we 
are called to the communion of our Lord Jesus 
Christ. 

When the apostle defmeth the gospel, and the use 
of it, he saith, we are called to be partakers of our 
Lord Jesus Christ, and to be made one with him ; to 
dwell in him, and he in us ; and that we be joined 
together by an inseparable bond. This being the 
case, we are greatly confirmed in the doctrine by the 
holy supper. When we come to this holy table, we 
must know that our Lord Jesus Christ presenteth 
himself, to confirm us in the unity which we have al- 
ready received by the faith of the gospel, that we 
may be grafted into his body in such a manner, that 
he will dwell in us and we in him. We must there- 
fore take pains, and endeavour to profit by this holy 
union more and more, that we may cleave more 
closely to the Son of God. 

Thus we may see the holy supper is very requi- 
site : and we keep it often, because we are earthly 
and fleshly while living in this world, and have need 
to be often reminded of that which was once taught 
us. Let us beware that we profane not the grace 
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\vhich God thus bestoweth upon us, when he maketh 
manifest by such a sign, that we are indeed parta- 
kers of his Son ; but let us pray him to govern us 
by his holy spirit in such a manner, that when we 
come to his holy table, we may not pollute it. 

We must consider that we are poor miserable 
creatures, and must come to our Lord Jesus Christ 
to be cleansed from all our filthiness ; for he is the 
fountain of all pureness. We must be purged from 
all our sins, and so ruled by the holy spirit, that the 
world may perceive we are united to him, and drawn 
from temporal to spiritual things. May we so fight 
against the vanities of our flesh, and all wicked af- 
fections, that we seek nothing but to fashion our- 
selves more and more to the image of our God, and 
to be owned as children and heirs of the heavenly in- 
heritance. 



SERMON XII. 

Titus, Chap. i. verses 10, 11, and 12. 

10 For there are many unruly and vain talkers and deceivers, 
specially they of the circumcision ; 

11 Whose mouths must be stopped, who subvert whole houses, 
teaching- things which they ought not, for filthy lucre's sake. 

12 One of themselves, even a prophet of their own, said, The 
Cretians are always liars, evil beasts, slow bellies. 

St. Paul saith, there are many unruly and vain 
lathers and deceivers, in the towns and country of 
Crete. He maketh mention of this to Titus, who 
was then in that island, that he might be careful in 
appointing men to govern the church, who would re- 
prove those that rose up against the truth of God, 
and endeavoured to trouble the church. As dangers 
and necessities increase, men ought to provide reme- 
dies. So, when we see wicked men strwe to bring 



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confusion into the church, we must be careful and 
zealous, and endeavour to keep all things in their 
proper order. St. Paul informeth us that there were 
many rebels even among the faithful, and such as at- 
tempted to preach the gospel, who were given to 
vain prattling and filthy lucre ; teaching that which 
did not edify. 

When we see the church of God so troubled by 
the wicked, it is the duty of ministers to strive to 
keep things in a proper condition : they must be 
armed, (not with a material sword,) but with the 
word of God, with wisdom and virtue, that they may 
be enabled to resist the ungodly. When we see so 
many turn from the right way, let us be careful, and 
endeavour to have the church of God provided with 
good rulers, that Satan raise not up stumbling-blocks 
among us. When St. Paul speaketh of these vain 
deceivers, he mentioneth the Jews in particular ; 
who were the flower of the church, the first born of 
the house of God. We know that the Gentiles were 
as wild branches, which God of his grace grafted 
into the stock of Abraham. Although we see that 
the Jews were anciently the true heirs of salvation, 
and that the inheritance of life belonged to them, yet 
notwithstanding, St. Paul notes them as being the 
greatest disturbers of the church. 

When the wicked sow tares, (whether it be of 
false doctrine or wicked talk,) to turn the faithful 
from the right way, if we dissemble, or make as 
though we saw them not, the weak will become in- 
fected, and many will be deceived ; thus there will 
be a general plague : but if we point out such men, 
they will be shunned, and therefore will do but little 
evil. When we see men who do nothing but pull 
down, and endeavour to cause trouble in the church, 
we must labour to bring them into the right way : 
but if they remain steadfast in their wickedness, wt 
must make them known ; we must disclose their fil- 



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thiness, that men may abhor them, and separate 
themselves from their company. 

Shall we leave the church of God among thieves 
and wolves, as it were, and let the whole flock be 
scattered, and the blood of our Lord Jesus Christ 
trodden under foot 1 Shall we suffer all order to be 
abolished, the souls which have been redeemed de- 
stroyed, and in the mean time shut our eyes and be 
silent ? If we act thus, are we not cowards ? Let 
us therefore endeavour to bring- back those that 
have strayed, who are not utterly past hope : espe- 
cially if their faults be secret : but when they fall 
into such wickedness as to make confusion in the 
church, we must use a different remedy ; we must 
show them what they are, and hold them up to the 
view of the world, that they may be avoided ; we 
must not spare them, because the whole salvation of 
the people of God is in danger. 

We must not be moved by favour toward the per- 
son of any one, and say, " this man is worthy of 
commendation ; he is yet to be regenerated :" we 
must not think so much upon those men who seem 
honourable and privileged at the present day, as 
upon our duty. We have already shown that the 
gospel came from the Jews ; that they were the holy 
root, the chosen people, the church of God. There- 
fore, when they had such prerogatives, might they 
not have expected some privileges 1 It is evident, 
that by this they were enabled to do the more evil. 
They need not use this goodly title, only to say, 
" we are the first born of the house of God ;" but 
they might say, " we are the people whom God hath 
chosen to himself ; we are the stock of Abraham, 
who were adopted from all ages ; we are they to 
whom God revealed himself ; and it is through our 
means that you have the doctrine of salvation at this 
day." When they made use of such sayings as 



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these, were it not enough to astonish the minds of 
the weak ? 

Let us therefore remember, that when persons of 
honour and dignity have been in credit a long time, 
and then become deceivers, and endeavour to sow 
tares and destroy the building of God, we must 
withstand them the more courageously ; for they are 
far more dangerous than those of lower rank. If an 
ignorant man, who is but little known, be wicked, 
and disposed to do evil, he cannot pour out his poi- 
son afar off, for he is, as it were, fettered. But he 
that is of reputation and intelligence, who settetb 
himself on high that he may be seen afar off, who 
can boast of his credit, &c. that man, I say, will be 
armed like a madman ; and if he be suffered, he may 
do much hurt. 

Let us mark well when we see men that are ho- 
nourable, whether it be on account of the office 
they fill, or the reputation they have had for a long 
time. In o+her places where St. Paul speaketh of 
those that pervert the truth of the gospel, and put 
forth errours and false doctrine, he calleth them 
hereticks : but in this place he calleth them unruly 
and vain talkers and deceivers, who will not be ruled 
by truth or reason. There are no worse enemies 
than traitors ; who, under colour of God's name, 
come and make divisions in the church, and endea- 
vour to destroy that which God hath established. 
We see some who will not say at first, that the doc- 
trine which we preach is false ; for they would be 
ashamed to speak in this manner, were they ever so 
impudent : but they will labour to bring the people 
into a dislike of it ; this we frequently see. I would 
to God we were entirely rid of such infection and 
filth. 

If these vain talkers and deceivers be let alone, 
if we take no notice of them, what will become of 
the church 1 Will not the devil win all 1 And shall 



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we nol be guilty of betraying the flock, and of de- 
stroying that which was built up in God's name ? 
We must therefore consider that we have to fight not 
only against the Papists and Turks, who utterly re- 
ject the doctrine that we preach, but against home 
enemies ; who go about maliciously and traitorously 
to bring to nought those things which are well de- 
vised and established, that Jesus Christ may not 
reign in full power ; who endeavour to corrupt the 
word, that in the end, the sincerity of religion may 
be destroyed. 

We ought to withstand such enemies courageous- 
ly ; but we are so far from it, that every one seem- 
eth to thirst after nothing so much, as to be wittingly 
poisoned. If we doubted the purity of any meat, 
we should quickly abstain from it ; for the love and 
care of this frail life leadeth us to it. But when 
God telleth us that it is poison to turn aside from his 
word, from the reverence we ought to bear him, and 
from the zeal with which we ought to be inflamed, 
we make no account of it. Some care for nothing 
but to hear vain curiosities ; others have a longing to 
see the servants of God vexed, and this doctrine 
troubled, that they may triumph at it: thus they join 
hands with hereticks, as we have frequent examples. 
But the faithful must be put in mind of that which 
God teacheth them : if they wish to stand safe and 
sound, they must be watchful, and shun false doc- 
trine. Yea, and when they perceive that Satan go- 
eth about secretly, endeavouring to corrupt the word 
of God, which is preached to them, it is the duty of 
every one to employ himself, and be faithful, that he 
may withstand the temptations of the adversary : for 
St. Paul spake not only to Titus, but to the people 
generally. 

Now let us observe what is added ; they subvert 
whole houses. If one man only were misled by them, 
it would be too much ; for men's souls ought to be 



CALVIN S SERMONS. 



1(57 



precious to us, seeing- our Lord Jesus Christ hath 
esteemed them so highly, that he spared not his own 
life, but freely gave it for our salvation and redemp- 
tion. But when we shall see whole houses subvert- 
ed, that is, every one without exception, it is far 
more detestable. When St. Paul sp'ike of the hor- 
rible crimes of deceivers, he mention ed vain babbling 
and foolish imaginations ; he spake also of certain 
traditions which the Jews brought out of their law, 
of which they had a wrong understanding. Are we 
not then sufficiently warned ? If we be turned from 
the right way, whom shall we blame for it 1 If Satan 
be sufk^ed to deceive us, and we be given over to a 
reprooate state, it is no more than we deserve ; be- 
cause we have not used the remedy which God 
hath provided for us. 

After St. Paul hath thus spoken, he addeth, it is 
for filthy lucre's sake. We therefore see, that as soon 
as we are carried away with covetousness, seeking 
after the goods of this world, it is impossible for us 
to preach the gospel in its purity. St. Paul saith that 
he preached the gospel in its purity, and held it forth 
in simplicity. Let all those therefore that teach the 
church, follow the example of the apostle : let them 
take heed to themselves, knowing that if they will 
serve God purely, they must be content with what 
he hath given them, and cast off all desire of riches. 
They must come to this conclusion, that they are 
rich enough, if they are enabled to edify the church 
of God : if the Lord causeth their labour to become 
profitable, they must be content therewith. This is 
what St. Paul meant to set forth in this place. The 
island of Crete, which at present is called Candia, 
formerly contained about one hundred cities or 
towns. St. Paul informeth us that the nation had 
indulged themselves in wickedness for a long time, 
and therefore have an evil name. He saith, " One 
of themselves, even a prophet of their own, said, 



I6S 



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The Cretians are always liars, evil beasts, slow bel- 
lies." 

Such reproaches as these, seem to take away all 
their reputation. Some imagine that St. Paul here 
showeth himself to be their enemy : for he writeth 
to Titus, not secretly, but that his letter might be 
read and published, that the Cretians might know 
what he said concerning them. Notwithstanding his 
rebukes, he had the pastoral charge of them. Thus 
we may learn, that although a man may desire the 
salvation of a people, and love them sincerely, yet 
he will not cease to poiut out the faults of which they 
are guilty : and indeed we cannot show that we love 
those, whom God hath committed to our charge, un- 
less we labour to correct the faults and diseases 
wherewith we see them infected. A good shepherd, 
therefore, though he rebuke the people sharply, 
must love them better than his own life. 

It being the duty of those who are called to 
preach the word of God, to use plainness, and point 
out the errours of the faithful, they must not be of- 
fended or grieved when they are told of their faults. 
Many at this day think the gospel is not well preach- 
ed, unless they are flattered : that is, they think men 
do not preach the word of Gocl, unless they cover 
their sins, and endeavour to please them : but we 
here see another kind of divinity. Ministers, when 
they see any kind of wickedness among those who 
are committed to their charge, must not conceal it ; 
it must be made known. It is better to put those to 
shame, who have been negligent and sleepy, than 
to hoodwink them, that they may become more 
blind. 

The surgeon, who hath a wound to heal, cutteth 
away all the rotten flesh, or if there be any apos- 
tume, he purgeth it to the quick, to take away all 
the infection and corruption ; so must the ministers 
of the word of God do, if they wish to discharge 



CALVIN'S SERMONS. 



169 



their duty faithfully toward those committed to their 
care : and those of the faithful must bear such correc- 
tion patiently, knowing that it is necessary that they 
should be thus handled. They must not murmur 
against those who seek their salvation ; for what 
shall it profit us to be honourable in the eyes of the 
world, if in the mean time God abhorreth us ] But 
there are many who are displeased if they are told 
of their faults. If he who hath authority to teach, 
point out the wickedness that reigneth among them, 
they will be displeased with him, and mock him. 

We see how justice is corrupted, and what favours 
are granted ; men speak of wickedness in their 
houses, in their shops, in the streets, and in the mar- 
ket-place ; but if it be mentioned in the pulpit, if 
wickedness be made known by the preaching of the 
word of God, we see them displeased, and full oi 
malice. There is no man but what can say, " such 
a sin is common ; such a man hath done such a 
fault." Every one may see what sins reign among 
the people ; and yet, those who are appointed to 
watch over them, dare not reprove them, although 
their office requireth it of them. 

It is said the word of God is like a two edged 
sword, which pierceth the most secret thoughts, se 
parating joint and marrow : yea, it reacheth even to 
the bottom of the heart, and maketh known whate- 
ver sins lurk within us. If we wish to be taken for 
christians, we must have quiet and contented minds, 
and not be angry when we are repro\ed for our 
faults. When we have any apostume about us, we 
must be willing to have it lanced ; when the sore is 
ripe and raging, let us be willing to receive the reme- 
dy, knowing it is for our profit. It is said by our 
Lord Jesus Christ, that he will send the Comforter ; 
" And when he is come, he will reprove the world 
of sin, and of righteousness, and of judgement." 
Therefore, if we will not bow down our necks, and 
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receive God's yoke, that is to say, if we do not con- 
demn ourselves, and suffer him to exercise spiritual 
jurisdiction over us, by those whom he hath appoint- 
ed to preach his word, we shall be condemned. This 
is the cause why the papists speak evil of us. St. 
Paul exhorteth us to walk uprightly, and to have a 
good conscience before God. 

If we wish not to be condemned by infidels, we 
must be meek and patient, and show ourselves ready 
and willing to receive instruction from the word of 
the Lord. When our faults are made known to us, 
we must confess them. We are commanded 
throughout the scripture to reprove the wicked : but 
it is a common practice in these times for men to 
cast off all correction, and take free liberty in all 
manner of sin and iniquity, being under no subjec- 
tion. But those who wish to pass for christians, 
must not behave themselves in this manner. St. 
Paul saith, " Admonish one another ;" and again, 
" Reprove sin." To whom doth the Holy Ghost 
speak in these two places] To all the faithful 
without exception. For although God hath chosen 
some, to whom he hath given a special charge to 
admonish, exhort, and reprove those that do amiss, 
yet notwithstanding, he chargeth every man to set 
himself against sin and wickedness. 

If this be lawful for those who have no public 
charge, what must the minister do, whom God hath 
expressly charged to fill this office ? There are bas- 
tard christians among us at this day, who know not 
God, nor obey his word ; therefore they will not bear 
correction. St. Paul reproveth the Cretians by 
putting them in mind of the witness of their own 
prophet ; who saith, " The Cretians are always liars, 
evil beasts," &c. When God maketh known our 
faults, and reproveth us, he doth it for our salvation ; 
we ought therefore to be displeased with ourselves, 
and confess our sins with the deepest humility. We 



CALVIN 9 S SERMONS. 



in 



gain nothing by being stubborn : it is of no use ; for 
if we will not bow, God will break us in pieces. 

It seemeth that God wrought a miracle, in sending 
the gospel into Crete. Although the people were 
very wicked, yet notwithstanding, the Lord in his 
goodness visited them. We may therefore perceive 
that God hath no regard to our worthiness, when he 
calleth us to be first in his church ; but he oftentimes 
does it to set forth the brightness of his mercy. If, 
when we were cast away, he reached out his hand 
and took us to himself, he deserveth so much the 
more honour and praise. 

We have deserved nothing at his hands ; and if 
we have received the gospel, it is not by reason of 
our own virtue ; for nothing can move God to call 
men to himself, and make them know his will, but 
his free mercy. Let us therefore learn to glorify our 
God in the spirit of humility ; and if he hath chosen 
us, and forsaken others, and we wish to remain in 
possession of so great a blessing, let us examine our 
lives daily. When we see that there is nothing in us 
but wretchedness, and that we can do nothing but 
provoke him to anger, let us prevent his wrath by 
condemning ourselves. When every man judge th 
himself, then shall we be justified before God ; who 
will not only purge us from all our wretchedness, 
but cause his glory .to shine more and more, that we 
may have occasion to call upon him as our Father, 
and proclaim to the world that he hath redeemed us 
by the merits of his Son, that we may become his in- 
heritance. 



m 



calvin's sermons. 



SERMON XIII. 

1 Timothy, Chap. ii. verse 8. 

8 I will therefore that men pray every where, lifting- up holy 
hands, without wrath and doubting 1 . 

After St. Paul hath informed us that our Lord 
Jesus Christ came into the world, and gave himself 
a ransom for all, and that the message of salvation 
is carried in his name to all people, both small and 
great, he exhorteth every one to call upon God. 
For this is the true fruit of faith, to know that God 
is our Father, and to be moved by his love. The 
way is open for us to run to him, and it is easy to 
pray to him when we are convinced that his eyes 
are upon us, and that he is ready to help us in all 
our necessities. 

Until God hath called us, we cannot come to him 
without too much impudent boldness. Is it not rash- 
ness for mortal man to presume to address himself 
to God 1 Therefore we must wait till God calleth us, 
which he also doth by his word. He promiseth to 
be our Saviour, and showeth that he will always be 
ready to receive us. He doth not tarry till we come 
to seek him, but he offereth himself, and exhorteth 
us to pray to him ; yea, and therein proveth our 
faith. 

St. Paul saith, Romans x. 14. " How shall they 
call on him in whom they have not believed 1 and 
how shall they believe in him of whom they have 
not heard % and how shall they hear without a 
preacher ]" Thus it may be understood, that God 
is ready to receive us, although we be not worthy : 
when we once know his will, we may come to him 
with boldness, because he maketh himself familiar to 
us. The apostle addeth, Romans xv. " Praise the 
Lord, all ye Gentiles ; and laud him, all ye people :" 



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giving us to understand thereby, that the gospel be- 
longeth to the Gentiles as well as the Jews, and that 
every mouth ought to be open to call upon God for 
help. 

We must call upon God in all places, seeing we 
are received into his flock. The Gentiles were stran- 
gers to all the promises which God had made to his 
people Israel. But the apostle saith, behold, God 
hath gathered you into his flock : he hath sent you 
his only begotten Son, even for the fatherly love 
which he bare you : you may therefore boldly call 
upon him, for it is to this end, and for this purpose, 
that he hath given you this witness of his good will. 

As often as the goodness of G od is witnessed by 
us, and his grace promised, (although we be wretch- 
ed sinners,) as oft also as we hear that our sins were 
forgiven us by the death and suffering of our Lord 
Jesus Christ, and that atonement was made for our 
transgressions and the obligations which were against 
us, and that God is at peace with us, the way is 
opened for us to pray to him and implore his bless- 

It is said in Hosea ii. " I will say to them which 
were not my people, Thou art my people, and they 
shall say, Thou art my God." Therefore, as soon as 
our Lord God maketh us taste his goodness, and pro- 
miseth that even as he sent his only begotten Son into 
the world, he will accept us in his name, let us doubt 
not, but come immediately to him in prayer and sup- 
plication. If we have faith, we must show it by call- 
ing upon God. If we make no account of prayer, it is 
a sure sign that we are infidels ; notwithstanding we 
may make great pretence to a belief in the gospel. 
Thus we see what great blessings God bestoweth 
upon us, when we can have the privilege of prayer. 

God informeth us that if we call upon him, it shall 
not be in vain ; we shall not be deceived in our ex- 
pectations if we come to him aright ; we shall never 
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be cast off, if we keep in the way which St. Paul 
hath marked out ; namely, if we have Jesus Christ 
for our mediator, and trust in the merits of his death 
and passion, knowing that it is his office to keep us. 
And as he hath made reconciliation between God 
and us, he will keep us through his grace and mer- 
cy, if we put our trust in him. 

When we are made sensible of the blessings which 
God hath bestowed upon us, in granting us the privi- 
lege of calling upon him by prayer, we must exer- 
cise ourselves in this duty faithfully : we must be 
careful both morning and evening to call upon God, 
for we have need of his assistance every hour. 
Again ; we cannot pray to God unless we have the 
spirit of adoption ; that is, unless we be assured that 
he taketh us for his children, and giveth us witness 
thereof by his gospel. As oft therefore as we read 
in holy writ, pray to God, praise him, &c. we must 
know that the fruit of our faith is set forth by these 
words ; because God hath revealed himself to us, 
and hath made the way easy whereby we may come 
to him. 

/ will therefore that men pray every where : we see 
also in the first epistle to the Corinthians, that the 
apostle saluteth all the faithful who call upon God, 
both theirs and ours : chap. i. 2. Here he joineth the 
Gentiles with the Jews ; as if he had said, I will not 
confine the church of God to one particular people. 
It was so under the law, but after the wall was bro- 
ken down, and the enmity between the Jews and 
Gentiles taken away, there was liberty among all 
nations and people, of calling upon God ; because 
his grace is common to both Jew and Gentile. 

Moreover, St. Paul meant to show that the cere- 
monies of the law were not to be continued after 
Jesus Christ was made manifest to the world. For 
in the time of the law, men were constrained to 
come together at the temple, to call upon God. It 



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is true that the Jews prayed, every man at his own 
house, but it was not lawful to offer a solemn sacri- 
fice except in the temple ; for that was the place 
that God had chosen. According to the grossness of 
the people, it was requisite to have sacrifices, until 
the truth should be declared more plainly. The tem- 
ple was a sign, which represents that we must come 
to God in one way only ; and what is that 1 through 
our Lord Jesus Christ. 

We cannot come nigh to God, unless we have one 
to lead us ; we must therefore trust in him through 
the merits of Jesus Christ. The Jews had this in a 
figure ; we have it in substance and in truth. Again ; 
God thought proper to hold them as little children in 
the unity of faith, by means which were suitable for 
their rudeness ; but at present we have such a clear- 
ness in the gospel, that we need those old shadows 
no more. Seeing that the order which God had es- 
tablished under the law is now abolished, that is to 
say, the order of the temple of Jerusalem, and 
all the rest of the ceremonies ; we must stay our- 
selves no more upon them. 

Our Lord Jesus Christ said to the woman of Sama- 
ria, John iv. 21. 23. " The hour cometh, when ye 
shall neither in this mountain, nor yet at Jerusalem, 
worship the Father. But the hour cometh, and now 
is, when the true worshippers shall worship the Fa- 
ther in spirit and in truth." In those days there 
was a great controversy between the Jews and the 
Samaritans ; the temple of Samaria being built in 
despite of the Jews. Those that worshipped at the 
temple of Samaria, claimed the example of Abraham, 
of Isaac, and of Jacob. The Jews had the word of 
God. Christ saith, that in times past, the Jews knew 
what they worshipped, for they were ruled by a doc- 
trine which was certain ; but that the Samaritans 
were idolaters. But now, (saith he,) you must strive 
no more for the temple of Jerusalem, or for the 



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temple of Samaria : and why so 1 because God shall 
be called upon in spirit and in truth throughout all 
the world. 

Jesus Christ having made his appearance, the old 
shadows of the law are taken away ; let us content 
ourselves therefore, seeing we have a temple which 
is not material, nor visible : yea, all the fulness of 
the Godhead dwelleth in our Lord Jesus Christ. It 
is sufficient for us, that he reacheth out his hand, 
being ready to present us before God: and that 
through his means we have an entrance into the true 
spiritual sanctuary, that God receiveth us, that the 
veil of the temple is rent, that we may no more 
worship afar off in the court of the temple, but may 
come and cry with open mouth, Abba, Father. 

Abba, was a customary word, used in the Hebrew 
tongue ; that is, in the Syrian tongue. St. Paul 
putteth two words, Abba, Father, in Hebrew and 
Greek, to show us that every man in his own tongue 
hath now liberty to call upon God. Yea, there is 
no more a particular place where we must come to 
worship : but as the gospel hath been preached 
throughout all the world, we must show that at this 
da3 r every man may call upon God, and pray every 
where, lifting up holy hands, ivithout wrath and doubt- 
ing. 

It is true, we may now have temples for our con- 
venience, but not in such a manner as the Jews had 
them : that is, we are not under the necessity of 
coming to some particular place in order to be heard 
of God. If there were other places as convenient 
for us as this, there would be no difference between 
them. Let us therefore learn that all ceremonies 
ended at the coming of Christ. This is very neces- 
sary to be understood, in order to draw us from the 
superstitious notions of the papists, which only 
darken prayer. 

The Jews had their lights, perfumes, incense, &c. ; 



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and they had their priests of the law ; by which we 
may understand, that we have need of a mediator 
between God and man. The papists keep all those 
things still ; and in so doing, it is as much as if they 
renounced Jesus Christ. It pleased God to be 
served in shadows, (as St. Paul showeth, Col. ii.) 
before the coming of Jesus Christ, who is the true 
body ; that is, the substance of all. Do not those 
that seek such ceremonies, estrange themselves from 
Christ ] Do they not know that when Christ was 
here in the world, and took our flesh upon him, and 
suffered and died, that it was for this purpose, that 
we might put our trust in him, and have no more of 
these childish figures, which served only for a season 1 
Thus, the papists, with all the fooleries which they 
use, not only darken the glory of our Lord Jesus 
Christ, but utterly deface it. 

Let us therefore learn to worship God, and call 
upon him out of a pure heart ; without all these mix- 
tures, and things devised by our own brains ; yea, 
and without borrowing that from the old law, which 
is no longer proper for us. We now have a full re- 
velation in the gospel : let us not, therefore, do this 
injury to God, to put away the brightness which he 
hath caused to shine before our eyes ; seeing the Son 
of justice, that is to say, our Lord Jesus Christ, is 
now made manifest io us. Why should we talk any 
more of walking in dark shadows, which were only 
of use when we were far from that great brightness 
which afterwards appeared ? 

We must pray to God as he hath commanded us 
m the gospel. The papists make pilgrimages, and 
go trotting up and down, this way and that, to find 
God : but in so doing they forsake him, and with- 
draw themselves wholly from him. Let us not follow 
these examples, but be confirmed in the doctrine of 
the gospel, wherein we are exhorted to pray daily, 
not doubting but God will hear us in all our requests 



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When we make our prayers to God, we must not 
bring thither our melancholy or fretful passions, as 
though we would be at defiance with him, as one 
that prayeth when he is angry, or murmuring, be- 
ing disquieted by reason of affliction which God 
sendeth, for in so doing we dishonour him. 

There are some who make a show, as though 
they prayed to God, by protesting against him, be- 
cause they are not dealt with according to their own 
fancy. Thus, they will come to God, but it is to be 
at defiance with him, as if a woman should ask 
something of her husband, and at the same time say, 
Oh, you care not for me ! This is the manner of 
prayer which some use, but it would be better for 
them not to pray at all, than to come to God with a 
heart so envenomed with wrath. Let us learn there- 
fore to pray to God with a peaceable heart. St. Paul 
showeth us, that besides diligence in our prayers, 
we must also join thanksgiving : and if we do not 
immediately receive what we desire, wait patiently, 
and be content until God be pleased to grant our re- 
quests. 

So, then, we must pray to God without murmur 
ing, without fretting or foaming, yea, without using 
any reply, to ask him why he sufTereth us to lan- 
guish. It appears that St. Paul had another meaning 
in this place ; for he regarded the circumstance 
which we have mentioned before ; to wit, that the 
Jews would gladly have shut out the Gentiles. For, 
say they, we are the children of God, he hath cho- 
sen us ; and shall not the stock of Abraham have 
more privileges than the uncircumcised nations ? 
The Gentiles, ©n the other side, mocked the Jews, 
and considered them as children, not knowing that 
the ceremonies of the law were at an end. 

Thus, the Jews despised the Gentiles, and dis- 
dained them, and would not receive them into their 
company. The Gentiles, on the other hand, mocked 



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the Jews for their rudeness, because they continued 
to hold fast the rudiments of the law. Here arose 
many schisms ; one party setting themselves against 
the other ; and the church was, as it were, torn in 
pieces ; yet above all things, God commendeth unity 
and brotherly love. Let us examine the form of 
prayer given us by our Lord Jesus Christ : Our Fa- 
ther which art in heaven, &c. He doth not say, that 
every one, when he calleth upon God, shall say, my 
Father ! therefore, when I say, " Our," I speak in 
the name of all ; and every man must say the same. 

We shall not have access to God by prayer, un- 
less we be joined together ; for he that separateth 
himself from his neighbours, shutteth his own mouth, 
so that he cannot pray to God as our Lord Jesus 
Christ hath commanded. To be short, we must 
agree together, and be bound in a bond of peace, 
before we can come nigh, and present ourselves to 
God. These discords and debates of which we have 
spoken, existed between the Jews and Gentiles. St. 
Paul showeth that they cannot call upon God, with- 
out being refused and cast back, until they be at 
peace one with another. This is the reason why he 
requesteth them here, to lift up holy hands, without 
wrath and doubting. 

Thus the apostle advised them, not to enter into 
debates and contentions one with another. The 
Jews must not advance themselves above the Gen- 
tiles, because they were called first ; nor the Gen- 
tiles condemn the Jews for the grossness of their 
understanding : all these contentions must cease, and 
a perfect reconciliation must be made, to show that 
they all have the spirit of adoption ; that is to say, 
that they are governed by the spirit of God, even 
that spirit which bringeth peace and unity. Let us 
understand this doctrine : that before we can dispose 
ourselves to pray aright, we must have this brother- 



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ly love which God commandeth, and this unity and 
nearness. 

He would not have each one to remain by himself, 
but would have us unite in peace and concord : al- 
though every one speak, though every one be apart 
in his own place, and pray to God in secret, yet must 
our consent come to heaven, and we must all 
say with one affection, and in truth, Our Father. 
This word Our, must bind us together, and so make 
us in fellowship one with another, that there will be, 
as it were, but one voice, one heart, and one spirit. 
Moreover, when we pray, let the churches be joined 
together. If we wish to pray aright, we must not do 
like those who endeavour to divide that which God 
hath joined together, under colour of some little 
ceremony which is not worthy of our notice, sepa- 
rating ourselves one from another, and dismembering 
the body ; for those that conduct themselves in this 
manner, show plainly that they are possessed with 
the spirit of Satan, and are endeavouring to destroy 
the union that exists among the children of God. 

Therefore let all controversy be laid aside, and 
trodden under foot ; and let us in liberty and with 
freedom pray to God, being assured that our Lord 
Jesus Christ hath manifested himself to us, and that 
through his merits we shall obtain favour in the 
sight of God the Father. Truly, we cannot join 
with those that separate themselves from us : for 
example, the papists call themselves christians ; and 
cannot we communicate with them in prayer 1 No ; 
because they have forsaken Christ Jesus. We know 
that if we swerve from him the least jot, we get out 
of the way : therefore, seeing the papists have se- 
parated themselves from Jesus Christ, the distance is 
too great between them and us, to be joined toge- 
ther. But we must give our hand to all those that 
will submit themselves to Jesus Christ : and with 



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mutual accord come and render ourselves up to 
God. 

Our Lord Jesus Christ saith, Mat. v. 23 and 24. 
' If thou bring thy gift to the altar, and there re- 
memberest that thy brother hath aught against thee, 
leave there thy gift before the altar, and go thy way: 
first be reconciled to thy brother, and then come and 
offer thy gift." Do we wish God to be merciful to 
us 1 If we do, we must Jay aside all enmity one 
against another : for if we be divided among our- 
selves, God will cast us off ; for he will receive none 
but those that are members of his Son. We cannot 
be members of Jesus Christ, unless we be governed 
by his spirit : which is the spirit of peace and unity, 
as we have already shown. Let us therefore learn 
to live in friendship and brotherly love, if we wish to 
be received when we come to God. 

When we see any thing that may hinder our pray- 
ers, we must remember that the devil goeth about to 
put stumbling-blocks in our way ; let us therefore- 
shun them as most deadly plagues. There are 
many who seek nothing else, but to raise difficulties 
and disputations ; as though the word of God was 
made to separate us one from another. We have 
already mentioned that the true intent of the gospel 
is, to call us to God ; that we may be joined toge- 
ther, and made one in our prayers and requests to 
him. Those that indulge in contentious debates, and 
endeavour to advance themselves one above another, 
pervert good doctrine, and fight against it ; and en- 
deavour to bring the glory of God to nought. There- 
fore, they must not think that God will hear them 
when they pray to him, seeing they have not this 
unity and concord to go to him in the name of our 
Lord Jesus Christ. 

St. Paul saith, lifting up holy hands. By this he 
would have us understand, that we must not abuse 
God's name, by coming to him in our filthiness ; but 
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that we must be purged and made clean : for prayer 
is called a sacrifice ; and we know that in the time 
of the law, when they sacrificed, they first washed 
themselves. And why so ] Our Lord meant thereby 
to show us that we are full of filthiness, unclean, 
and not worthy to come to him, until we have been 
cleansed. But the figures of the law are now at an 
end ; we must therefore come to Christ, for he is our 
true washing. Yet notwithstanding, we must not 
continue in filthiness, for Christ Jesus was given that 
he might renew us by his holy spirit, and that we 
might forsake our wicked lusts. 

God doth not command us to bring our filthiness 
and infections before him, but we must pray to him, 
acknowledging ourselves utterly confounded and 
ashamed, full of uncleanness and filthiness, ready to 
be cast off, unless cleansed through the merits of the 
Lord Jesus Christ. Thus, by acknowledging our 
faults and blemishes, we must run to this fountain, 
where we may be washed : that is, Christ having 
shed his blood to wash away our sins, we shall be 
accounted pure before God, and wholly clean. 
When Jesus Christ gave us the spirit of sanctifica- 
tion, although there was nothing but infection in us, 
he cleansed us from our faults, and gave us free ac- 
cess to God. Therefore, the apostle saith we must 
pray, lifting up holy hands. 

In the time of the law and the Old Testament, 
God entertained the people with this ceremony, that 
he would have them purified before they offered sa- 
crifice ; yea, before they made solemn profession of 
their faith in the temple. These things are not in 
use at present, among the christians, but we must 
keep the substance. And what is the substance % It 
is this ; although we have no visible water for cleans- 
ing, yet we must come to the blood of our Lord Je- 
sus Christ, which is our spiritual washing. Some- 
times the Holy Ghost is represented as clean icater : 



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as it is said in Ezekiel xxxvi. 25. " Then will I 
sprinkle clean water upon you, and ye shall be clean ; 
from all your filthiness, and from all your idols, 
I will cleanse you." This promise referreth to the 
coming of Jesus Christ. So then, God showeth us 
that instead of the old figures which he gave to the 
Jews, and instead of material and corruptible wa- 
ter, we shall be purified and made clean by the holy 
spirit. 

David saith, Psalm xxvi. 6. " I will wash mine 
hands in innocency : so will I compass thine altar, 
O Lord." When David speaketh thus, he hath re- 
spect to the figures of the law. We shall understand 
this more easily, by noticing the passage where God 
reproacheth the Jews by his prophet Isaiah, because 
they came into the temple with filthy hands. It is 
said, Isa. i. " When ye come to appear before me, 
who hath required this at your hand, to tread my 
courts 1 Bring no more vain oblations : incense is 
an abomination unto me ; the new moons and sab- 
baths, the calling of assemblies, I cannot away with : 
it is iniquity, even the solemn meeting. Your new 
moons, and your appointed feasts, my soul hateth : 
they are a trouble unto me ; I am weary to bear 
them. And when ye spread forth your hands, I will 
hide mine eyes from you ; yea, when ye make many 
prayers, I will not hear : your hands are full of 
blood. Wash you, make you clean ; put away the 
evil of your doings from before mine eyes : cease to 
do evil." 

As our Lord God reproved the Jews for coming be- 
fore him with filthy or bloody hands, so he command 
eth us by the mouth of St. Paul, to lift up holy hands, 
that is, not to be inwrapped in our evil affections. 
Thus we see what St. Paul meant ; seeing we have 
this privilege, that we may pray to God, and draw 
near to him as our Father, we must not think that he 
will hear us, if we come to him in our nature] 



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state of fil thin ess ; for he will not hold those guilt- 
less that take his name in vain. On the contrary, 
seeing Jesus Christ hath come to purge us, and 
make us partakers of the Holy Ghost, we must 
endeavour to become pure ; and as we cannot do it 
ourselves, we must have recourse to our Lord Jesus 
Christ, who is the fountain of all pureness, and the 
source of perfection. 

We must not pray to God, as though he were an 
idol, and required to be served in a worldly manner ; 
but our minds must be raised above our earthly af- 
fections : and as we lift up our hands, so must our 
hearts be lifted on high by faith. As oft then as we 
have our hands lifted up toward heaven, so oft 
should our minds be led to God in consideration of 
our weakness : knowing that we cannot have access 
to him, unless we lift ourselves above the world : 
that is, unless we withdraw ourselves from unruly 
passions, and vain affections. When we say, Our 
Father which art in heaven, we are reminded that we 
must seek him there, and must climb up thither by 
faith, though we still dwell on earth. 

Let us learn therefore to renounce every thing 
which God doth not allow, knowing that our salva- 
tion is in him alone. Let us put our whole trust in 
him, believing that he will aid and assist us in all our 
troubles and afflictions : for if we do not pray in faith, 
although the ceremony may be good of itself, yet 
shall it be vain and superfluous. Those who lift up 
their hands to heaven, and at the same time remain 
fastened to things on earth, condemn themselves ; 
yea, as much as though they should set down their 
condemnation in writing, and ratify it by their own 
hand and seal ; condemning themselves as hypocrites, 
liars, and forsworn persons. For they come before 
God, protesting that they seek him, and at the same 
time remain attached to things below. They say they 
put their trust in him, and at the same time trust in 



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185 



themselves or some other creature : they pretend to 
be lifted up to heaven by faith, and at the same time 
are drowned in earthly pleasures. 

Let us therefore learn, when we pray to God, to 
be void of all earthly cares and wicked affections ; 
knowing that there are many things which hinder us 
from coming to God. When we lift up our hands to 
heaven, it must be for the purpose of seeking God by 
faith ; which we cannot do, unless we withdraw our- 
selves from the cares and wicked affections of the 
flesh. 

Now let us fall down before the face of our good 
God, confessing our faults, and praying him to put 
them out of his remembrance, that we may be re- 
ceived by him ; and in the mean time, that he would 
strengthen us, and sanctify us from day to day by his 
holy spirit, until we wholly cast off all our imperfec- 
tions and sins : but as this cannot be done so long 
as we live in this mortal life, that he would bear with 
our infirmities, until he hath utterly put them away. 
And thus let us all say : Almighty God our heavenly 
Father, &c. 

SERMON XIV. 

1 Timothy, Chap. ii. verses 5 and 6. 

5 For there is one God, and one mediator between God and men, 
the man Christ Jesus ; 

6 Who gave himself a ransom for all to be testified in due time. 

At all times and seasons, the world hath been so 
far from God, that all people have deserved banish- 
ment from his kingdom. Thus we see, in the time 
of the law, he chose a certain people, and gathered 
them to himself; leaving the rest of the world in 
confusion. Although men w r ere so separated from 
God, yet do they all naturally belong to him ; and 
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as he made them all, so doth he govern and maintain 
them by his virtue and goodness. Therefore, when 
we see men going to destruction, God not having 
been so gracious as to join them with us in the faith 
of the gospel, we must pity them, and endeavour to 
bring them into the right way. 

St. Paul saith, For there is, one God : as if he 
had said, God hath made all mankind, and hath 
them under his protection ; therefore it cannot be 
but that there is some brotherhood existing between 
us. It is true, that those who do not agree with us 
in faith, are at a great distance from us ; yet the or- 
der of nature showeth us that we must not utterly 
cast them off, but take all the pains we can to bring 
them again to the unity of the body ; because they 
are, as it were, cut off. When we see men thus 
scattered, well may we be astonished, when we re- 
flect that we are all of the self same nature ; the 
image of God was imprinted in them, as well as in 
us. Moreover, that which should have been the 
strongest band to hold us together, hath caused the 
division, and made us enemies ; namely, the service 
of God, the religion of Jesus Christ. 

Therefore, when we see poor unbelievers wander 
and go astray from the way of salvation, we must 
have pity upon them, and do all we can to reclaim 
them ; keeping in remembrance the words of the 
apostle ; there is one God : St. Paul addeth, and one 
mediator between God and men. Whereby he giveth 
us to understand, that our Lord Jesus Christ came 
not to reconcile a few individuals only, to God the 
Father, but to extend his grace over all the world. 
We see set forth through the whole scripture, that 
he suffered not for the sins which were committed in 
Judea only, but for those which were committed 
throughout the world. 

The office of our Lord Jesus Christ was to make 
an atonement for the sins of the world ; and to be a 



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mediator between God and men. Having taken upon 
him our flesh, and so far abased himself as to become 
man, we should submit ourselves to him, in all 
his requirements. Our Lord Jesus Christ was made 
like unto us, and suffered death, that he might be- 
come an advocate and mediator between God and 
us, and open a way whereby we may come to God. 
Those who do not endeavour to bring their neigh- 
bours and unbelievers to the way of salvation, plainly 
show that they make no account of God's honour, 
and that they try to diminish the mighty power of 
his empire, and set him bounds, that he may not 
rule and govern all the world : they likewise darken 
the virtue and death of our Lord Jesus Christ, and 
lessen the dignity given him by the Father. 

The apostle, in his epistle to the Hebrews, saith, 
chap. ii. 17, 18. "Wherefore in all things it behoo- 
ved him to be made like unto his brethren, that he 
might be a merciful and faithful High Priest in things 
pertaining to God, to make reconciliation for the 
sins of the people. For in that he himself hath 
suffered, being tempted, he is able to succour them 
that are tempted." If a man know not what ad- 
versity meaneth, he hath no compassion on those 
that suffer ; but being drunk with pleasure, thinketh 
poverty to be nothing. Our Lord Jesus Christ was 
partaker of all our miseries, and tasted all our 
afflictions ; sin only excepted. And why so 1 To 
the end, that when we come to him, he may be 
ready to help us ; having tasted our afflictions in 
his own person, he entreateth God to have pity 
upon us. 

When he appeareth as mediator, we have nothing 
to fear : we may come with uplifted hands, calling 
upon God our heavenly Father, doubting not but 
that he will receive us as his children, through the 
merits of his Son, and make us feel the fruit of our 
adoption : so that we may come familiarly to him, 



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calvin's sermons. 



laying open our necessities, and making known the 
grief which tormenteth us, that we may be relieved 
therefrom. The papists endeavour to prove that 
the Saints are our patrons, and that they make inter- 
cession for us ; alleging that we are not worthy to 
appear before God. But if this be the case, of what 
use is the office of our Lord Jesus Christ, who is 
mediator, and man ? 

Let us notice what is contained in the law : when 
God commanded the people to pray to him, he forth- 
with showed them in what manner they should per- 
form this service ; which was this : the people were 
to stand afar off in the court of the temple ; neither 
the king nor any other one, except the priest, was 
allowed to approach the sanctuary ; for he was the 
figure of our Lord Jesus Christ. This was the rea- 
son why he was clothed in new garments, and was 
consecrated and dedicated to God. The high priest, 
entering into the sanctuary, carried with him the 
blood of the sacrifice which he had offered ; by 
which we may understand, that no man can find fa- 
vour with God, only by virtue of the sacrifice which 
is offered in the person of our Lord Jesus Christ. 

Thus, God hath shown by this solemn ceremony, 
that we could not call upon him, unless there were 
an advocate to make intercession for the whole body 
of the church ; and that this intercession must be 
grounded upon a sacrifice offered. This is the rea- 
son why St. Paul, after he had spoken of the inter- 
cession of Jesus Christ, addeth, Who gave himself 
a ransom for all. For these things cannot be sepa- 
rated one from the other ; the death and passion of 
the Son of God, and that he is our mediator, to the 
end that we may have access in his name to God the 
Father. 

Hath not Jesus Christ appeared to show the 
truth, the substance, and the perfection of the figures 
of the law % and yet Satan striveth to darken our 



CALVIN S SERMONS. 



189 



minds, that we may not perceive this mediator that 
was given. We see in the beginning of the gospel 
that there were many hereticks, who believed the 
angels to be advocates. St. Paul, speaking of such, 
saith, Col. ii. 18. "Let no man beguile you of your 
reward in a voluntary humility and worshipping of 
angels, intruding into those things which he hath not 
seen, vainly puffed up by his fleshly mind." St. Paul 
giveth such honour to Jesus Christ, that all other in- 
tercessours and advocates must give wa} 7 , and he be 
received as the only Saviour. 

For forty years past, a man might as soon have 
heard Mahomet called the Saviour of the world, as 
the Son of God named as a mediator and advocate 
among the papists. And at this day, if any of us 
call Jesus Christ a mediator and advocate, they will 
immediately commence quarrelling with us, wishing 
to know whether we mean that Christ is the only 
advocate, or that the Saints are advocates likewise. 
If we endeavour to maintain the dignity of the Son 
of God, they are displeased with us : let us therefore 
be armed with the doctrine of the apostle, which 
teacheth us that we cannot come nigh to God, only 
through the mediation of Jesus Christ. 

The papists are so impudent, and past shame, (I 
mean their doctors,) that when they wish to prove 
the matter which they have forged against the pure 
doctrine of the gospel, they say, "it is true that 
there is a mediator, but he is not the only one : for 
when we call a man one, it is not understood that 
he only is in the world, and none else !" But is not 
that which St. Paul saith in this place, that there is 
one mediator, as true as that where he saith, there is 
one God ? It is the just vengeance of God, seeing 
they have endeavoured to take away the office of 
mediatorship, that they should be brought into shame 
and ignominy : because they have dishonoured the 
Son of God, the Lord of glory ; him to whom the 



190 



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Father commandeth both arreat and small to do ho 

o 

mage ; before whom all knees must bow, and in 
whose person we must worship the majesty of our 
God. 

The papists acknowledge Jesus Christ to be the 
only mediator of redemption ; that it is he alone that 
redeemed the world : but as touching intercession, 
that he is not alone, that the Saints who are dead 
have this office as well as he. The apostle saith, that 
we were redeemed by the blood of the Son of God, 
therefore we must pray for all the world ; for there 
is one mediator that hath opened the way whereby 
we may come to God. Jesus Christ is not only 
called mediator because he hath made reconciliation 
by his death, but because he appeareth now before 
the majesty of God, that we through him may be 
heard ; as St. Paul showeth in the 8th chapter to 
the Romans : Jesus Christ hath therefore redeemed 
us by his death and passion, and now maketh inter- 
cession for us before God. 

When we are exhorted to pray one for another, 
it is not diminishing the office of our Lord Jesus 
Christ, but that through his means we may al] be 
made one together. When a man prayeth for him- 
self, he ought also to include in his prayers the 
whole body of the church ; that we may not sepa- 
rate that which God hath joined together. The doc- 
trine of the gospel must be our rule and guide : doth 
that lead us to departed Saints 1 doth it appoint them 
for our patrons and advocates 1 No, no : there is 
not a syllable in holy writ that maketh mention of 
it. It is true, that while we live in this world, there 
ought to be mutual charity between us, and every 
one ought to pray for his neighbours ; but if I do any 
thing more than the scripture directeth me, I go 
astray. 

In the law it was said, that the people should not 
come near the sanctuary, but should tarry in the 



calvin's sermons. 



191 



court ; and that no man should enter into it, but him 
that offered the sacrifice. Even so let us consider 
our own unworthiness ; knowing that we are not 
only earthly creatures, but that we are full of sin, 
having become polluted and unclean in Adam ; 
therefore we can bring nothing to recommend us to 
God, because we are not worthy to open our mouths 
before him : let us then acknowledge our disease, 
that we may come to the remedy. And what is this 
remedy 1 It is to have our Lord Jesus Christ for 
our High Priest ; he who shed his blood, and gave 
himself a ransom for all. Therefore, let us not doubt 
but that God is now merciful to us, seeing Christ 
hath reconciled us to him, by virtue of his death and 
passion. 

As the High Priest bore the names of the chil- 
dren of Israel upon his shoulders, and had before 
him a tablet which contained twelve precious stones, 
signifying the twelve tribes of Israel, even so Jesus 
Christ bore our sins and iniquities upon the cross, 
and now beareth us, as it were, in his heart : this is 
the foundation upon which we stand. Therefore, 
let us not doubt but that we shall find favour with 
God, if we come to him in the name of this media- 
tor. We must not devise advocates and patrons af- 
ter our own notions, but content ourselves with the 
simplicity of holy writ. Jesus Christ is called the 
mediator, not only because he maketh intercession 
for us at present, but because he suffered for the 
sins of the world. 

Therefore, let us learn to glorify God, and thank 
him with all humbleness, because it hath pleased him 
to draw us out of the abominations of the papists, 
that we may be stirred up to walk in fear and care- 
fulness. Seeing it hath pleased God to give us such 
an advocate and mediator as his own Son, let us not 
be afraid to come and present ourselves before him, 
and call upon him in all our necessities : not that 



192 



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each one must do so privately, for himself alone, but 
let us all pray to God for the whole body of the 
church, and for all mankind. 

When we pray to God, our prayers must be sanc- 
tified and consecrated by the blood of our Lord Je- 
sus Christ. We have no need of the sprinkling of 
the pope's holy water ; but the price of which St. 
Paul speaketh, must make satisfaction for us before 
God. We may rest assured that God will not cast 
away the sacrifice, whereby he hath become recon- 
ciled to us, but will be content therewith. When 
we pray, if we do not ground ourselves upon the 
death and passion of our Lord Jesus Christ, we 
must needs be in doubt and perplexity ; and thus all 
our prayers will be vain and unprofitable. The 
scripture inform eth us, that if we do not pray in faith, 
we shall not be profited thereby. 

Who gave himself a ransom for all : when the 
apostle speaketh thus of our Lord Jesus Christ, he 
abaseth whatsoever men might presume upon, rela- 
tive to their own satisfactions, as they term them. 
This is a point well worthy of note : for the world 
hath abused itself at all times, by endeavouring to 
please God with trifles. Behold the heathens ! they 
were sensible that they could not call upon God un- 
less they had some mediator : they therefore had 
their intercessours, by which they devised a thousand 
ways to find favour with God. The papists endea- 
voured to please him by washing and purifying them- 
selves ; which was but an apish imitation of that 
which God had appointed the fathers : where he 
made use of these corruptible elements, to draw 
them to Jesus Christ. When they came to the tem- 
ple of Jerusalem, the water was ready, even at the 
entrance, that every one might purify himself, and 
thus come near the majesty of God : but this reme- 
dy was not in the water, which was a corruptible 



calvin's sermons. 



193 



element, but it was a figure of the blood of our Lord 
Jesus Christ. 

Let us abuse ourselves no more, by thinking that 
we can purchase God's favour by any ceremony or 
trifle of our own ; for we should have been cast off 
and utterly condemned, had it not been for the 
atonement made by the blood of Jesus Christ. 
Here our whole trust lieth, and by this we are as- 
sured that our sins are absolved. The papists say 
that original sin is forgiven us in baptism : and if 
there should be a Jew or Heathen baptised at the 
age of twenty, thirty, or forty years, the sins which 
he had committed during his life, would then be for- 
given him : but if after we are baptised, we fall, and 
commit sin, we must not expect to find grace and 
pardon unless we bring some recompense. 

The papists are constrained to confess that they 
cannot thoroughly recompense God as they ought, 
and that it is impossible for men to make payment 
to him in all things : therefore they add another sup- 
ply ; which is, the blood of martyrs, and the keys 
of the church; (the power given to priests.) Thus 
they destroy the ransom which was made for us by 
the death and suffering of our Lord Jesus, trusting 
in their own performances and works of superero- 
gation ; and if there be any thing wanting, the blood 
of martyrs, and the keys of the church, fill up the 
account. Behold what horrible blasphemy ! 

Doth St. Paul speak here of a ransom that was 
made for little children only, and for those that are 
not baptized 1 Nay, on the contrary, he compre- 
hended all faults which make us guilty before God ; 
for the way is open whereby we may come to him 
by prayer, and find mercy. The ransom of which 
St. Paul speaketh, reacheth to all our sins ; we must 
therefore have recourse to it from day to day, and 
place all our confidence therein. It is not only in 
this place that holy writ directeth us to the death 
17 



194 



calvin's sermons. 



and passion of our Lord Jesus Christ, and to the 
shedding of his blood for the absolution of our sins, 
but this doctrine is common throughout the scrip- 
ture. 

Let us understand the necessity of a redeemer, 
and that by the price of his blood we are reconciled 
to God the Father, and have free access to him by 
prayer. St. Paul having shown us that the grace 
which was purchased by the Son of God, was com- 
mon to all mankind, and that it was not confined to 
the Jews only, it might be asked, why God chose 
one certain people for his inheritance 1 why it was 
his pleasure that the Jews only should call upon him] 
why he shut up his promises among them 1 why he 
gave them figures, and exercised them with an ex- 
pectation of this great redeemer that was promised 1 
It is true, that from the creation of the world, God 
always reserved for himself some people : yea, and 
when he made his covenant with Abraham, he shut 
out the Heathen from the hope of salvation ; al- 
though for a time it pleased him to use a special 
grace toward the Jews, yet this doth not prevent his 
calling all mankind at present : for it pleaseth him 
to make the Heathen and the Gentile partakers of 
it, and to have his church extend throughout the 
world, and to bring them to the fold, who were afar 
off. Thus we have the meaning of the apostle. 

We may here notice, that it would have been of 
little use to us, for Jesus Christ to have made the 
atonement, unless we were certified of this benefit, 
and were told that God had called us to enter into 
possession of this salvation, and to enjoy the bless- 
ings which had been purchased for us. For exam- 
ple, behold the Turks, who cast away the grace 
which was purchased for all the world by Jesus 
Christ ; the Jews do so likewise ; and the papists, 
although they do it not so openly, show it in effect : 
all of whom are as much shut out, and banished 



calvin's sermons. 



195 



from the redemption which was purchased for us, as 
if Jesus Christ had never come into the world. And 
why so ? Because they have not this witness ; that 
Jesus Christ is their redeemer. Although they have 
some little taste, yet they always remain starved ; and 
if they hear the word redeemer mentioned, it bring- 
eth no comfort to them ; neither do they receive 
any benefit from what is contained in the gospel. 

Thus we perceive that those who are not parta- 
kers of the blessings purchased by our Lord Jesus 
Christ, receive not the witness. Before Jesus Christ 
came into the world, the Gentiles were not only un- 
believers, but God had blinded their eyes ; insomuch 
that it seemed as if Christ came only for one certain 
people. Yea, one would have thought, in the time 
of the law, that God had not spread' forth the know- 
ledge of his truth over all the world, but had given 
it to a particular people, whom he held for his 
church. 

St. Paul informeth us, that it pleased God to give 
his law to the fathers, and set them apart from the 
rest of the world : he testified his good will toward 
Israel, and not to other nations ; as it is said, Psalms 
lxxiv. 20. " Have respect unto the covenant : for 
the dark places of the earth are full of the habita- 
tions of cruelty." Moses likewise saith, Deut xxxii. 
9. " For the Lord's portion is his people ; Jacob is 
the lot of his inheritance." We see therefore that 
God chose for himself a particular people : namely, 
the stock of Abraham ; setting others aside as stran- 
gers. This is true, saith St. Paul, but it is now ne- 
cessary that this knowledge should be spread over 
all the world ; to wit, That God is the Father and 
Saviour of the Gentiles, as well as the Jews. 

We may therefore perceive that the death and 
passion of our Lord Jesus Christ would be unpro- 
fitable to us, unless it were witnessed by the gospel. 
For it is faith that putteth us in possession of this sal- 



19b 



CALVIN'S SERMONS. 



vation. This is a very profitable doctrine : for it is 
acknowledged that the greatest benefits that can be 
bestowed upon man in this world, is to be partaker 
of the salvation purchased by Jesus Christ ; howe- 
ver, there are but few that take the right way to ob- 
tain it. For we see how the gospel is despised, and 
how men stop their ears against the voice which 
God hath ordered to be proclaimed throughout the 
world ! 

We see but few now-a-days that become recon- 
ciled to God by the death of Jesus Christ ; for they 
deprive themselves of this witness : others cast it 
away, or at least, profit so little by it, that Jesus 
Christ dwelleth not in them by faith, to make them 
partakers of his blessings. St. Paul saith, 1 Cor. i. 
30. " But of him are ye in Christ Jesus, who of God 
is made unto us wisdom, and righteousness, and 
sanctification, and redemption :" that being grafted 
into him, we may have part and portion in all his 
riches ; and that whatsoever he hath, may be ours. 
Seeing he was once pleased to become our brother, 
we must not doubt, but that in taking upon him our 
poor and wretched state, he hath made an exchange 
with us, that we may become rich through his grace. 

It is certain that God hath always borne witness 
of himself ; yea, even to the Heathens. Although 
they had neither law nor prophets, he hath declared 
himself to them sufficiently, to leave them without 
excuse. If there were nothing but the order of na- 
ture, (as St. Paul maketh mention, Acts xiv.) it 
would be sufficient to convince infidels of their un- 
thankfulness to God, who formed them, and hath 
nourished them through life. For it is said in the 
xix Psalm, The heavens declare the glory of God, and 
the firmament showeth his handy icork : although they 
speak not, yet they set forth his goodness in such a 
manner, that we ought to be convinced without any 
other instructer. Behold the book of nature ! writ 



calvin's sermons. 



197 



ten with letters plain enough to make known to us 
that we ought to glorify God ! 

But this witness was too dark for the rudeness and 
weakness of men : it was therefore necessary that 
God should reveal himself in another manner, which 
was far greater ; which he hath done by means of 
the gospel. The law and the prophets were as a 
lamp to lighten the Jews, but they belonged to but 
one people. But this grace is bestowed generally 
upon all the nations of the earth. Therefore, it is 
not without cause that St. Paul saith, this witness 
was to be testified in due time. 

In another place, we see how marvellously he set- 
teth forth this great secret, which God had kept from 
the beginning of the world, but had now revealed 
by the preaching of the gospel ; insomuch, saith he, 
that the angels marvel at it : to see those who were 
separated from God, who seemed to be Cut off and 
banished from salvation, now taken for his children, 
to be members of Jesus Christ, and of the fellowship 
and company of angels. This was a wonderful se- 
cret, and enough to astonish all creatures ! St. Paul 
saith, Gal. iv. 4 and 5. " But when the fulness of 
the time was come, God sent forth his Son, made of 
a woman, made under the law, to redeem them that 
were under the law, that we might receive the adop- 
tion of sons." Wherein it pleased him to make 
known to the world, that which was before unknown 
to the fathers. 

For he saith, Eph. ii. 12, 13, 14, 15. "That at 
that time ye were without Christ, being aliens from 
the commonwealth of Israel, and strangers from the 
covenants of promise, having no hope, and without 
God in the world : but now, in Christ Jesus, ye, 
who sometime were far off, are made nigh by the 
blood of Christ. For he is our peace, who hath 
made both one, and hath broken down the middle 
wall of partition between us ; having abolished in 



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Lis flesh the enmity, even the law of commandments 
contained in ordinances, for to make in himself of 
twain one new man, so making peace." Thus, the 
discord which was between the Jews and Gentiles 
was abolished. 

Jesu«s Christ hath not only proclaimed the glad ti- 
dings, but hath sent forth his apostles and ministers 
to preach and publish peace to the world : to assem- 
ble the Jews, who were nigh by reason of the cove- 
nant, and by the solemn pledge made to their fathers, 
but who still needed a reconciliation through Jesus 
Christ the redeemer. These glad tidings were after- 
wards directed to those who were afar off; even to 
the poor Gentiles : they also received the message 
of salvation, and the peace of God ; being assured 
that God so loved them, that he forgave all their sins. 
Thus the partition wall was broken down, and the 
ceremonies destroyed, whereby God had made a dif- 
ference between the Jews and the Gentiles. And 
why so 1 Because this salvation belongeth to all the 
world without exception. 

We therefore have this doctrine made clear ; 
namely, that it was requisite for our Lord Jesus 
Christ to make an atonement for our sins ; and that 
by his death he hath purchased our redemption. We 
must therefore come to the testimony set forth in the 
gospel, that we may enjoy the blessings contained 
therein. We must not say that God is changeable, 
because it pleased him to hide the witness of his gos- 
pel from the Gentiles for a season, and afterwards 
to have it preached throughout the world, for this he 
had determined in the counsel of his own will. Let 
us therefore be convinced that it is our duty to wor- 
ship and reverence him with all humbleness, for this 
is the greatest wisdom we can possess. 

We must not be too curious in seeking vain and 
unprofitable questions : for God, who knoweth what 
we are able to bear, hath made known that which is 



calvin's sermons. 



199 



proper for us to understand : let us therefore learn 
in his school, and no where else. Isaiah speak eth 
of an acceptable time, chap. xlix. 8. He calleth it 
an acceptable time, when the message of salvation 
is carried throughout all the world. Seeing then that 
God hath displayed his goodness, and showeth that 
he chose a particular time to call us to salvation, let 
us not on our part be stiff-necked, and show our 
corrupt hearts, and say all is not well, for this chur- 
lishness will prevent our coming to God ; but let 
us heartily content and rest ourselves upon the grace 
offered, that there may be a sweet union between 
God and us ; and that we may acknowledge it to be 
a fit time, because the Lord hath chosen it. 

If things do not go according to our own minds 
we must not find fault, and say, God should have done 
otherwise, but let us restrain ourselves, and show im- 
plicit obedience to his divine will ; let us be ruled by 
his counsel, and remember that it is not for us to ap- 
point a time when he shall do what is to be done : 
this mastership and office of commanding is not in 
our hands, but belongs to God alone. When the 
gospel is called a witness, it is to assure us that God 
is kind and favourable toward us ; but if we doubt, 
after having this assurance of his good will, and 
stand wavering, and show ourselves rebellious against 
him, we cannot do him a greater dishonour. Let us 
remember that whenever the gospel is preached to 
us, God beareth us witness of his goodness. 

Moreover, although they that speak to us be mor- 
tal men, yet let us consider in what situation God 
hath placed them ; he hath made them his wit- 
nesses. When a man is sworn as a notary in any 
place, all the writings which he receive th must be 
taken for true and authentical : if magistrates, who 
have so little authority, can do this, and the order be 
good and allowable in a commonwealth, how much 
more ou^ht we, when God sendeth his witnesses to 



200 



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proclaim the gospel, to receive the message of salva- 
tion which they bring. If we do not, the honour of 
God is shamefully abused. Let us learn therefore 
to be more obedient than we have been in times 
past, and attend more strictly to the doctrine of the 
gospel. 

If St. Paul was driven to fight against the pride 
and malice of men in his time, what is to be done 
now ? for we see that ungodliness overfloweth, and 
the papists endeavour to abolish the remembrance of 
God's truth from the world. But we need not go 
so far ; many among ourselves are profane, and 
tread the word of God, as it were, under foot : yea, 
and live in defiance of it. We see men who call 
themselves christians, and wish to be taken for such, 
yet they will not be governed by the word of God, 
but scorn and scoff at the doctrine of the gospel ; I 
would to God these things were not so common 
among us. 

If these scoffers come to hear a sermon once a 
month, it is to ascertain whether we speak accord- 
ing to their own fancy or not : if not, they immedi- 
ately begin to murmur ; and to say, all is nought ; 
}^ou would make us believe that we do not our duty ! 
But let us mark well the words of St. Paul, where 
he protesteth that he is God's witness, and showeth 
that all who rebel against the gospel, and will not 
submit themselves to it, must not think that they 
have to deal with men, but with God ; for the work 
is his. Let us therefore beware that we submit our- 
selves to God, and bow down our necks to his obe- 
dience ; and so honour and magnify his glorious 
name, that he may acknowledge us as his children ; 
that we may, all the days of our life, call upon him 
as our Father, and our Saviour ! 



THE END 



SELECTION 



MOST CELEBRATED SERMONS 



MARTIN LUTHER,? 



MINISTER OF THE GOSPEL, AND PRINCIPAL LEADER OF 
THE PROTESTANT REFORMATION. 



NEVER BEFORE PUBLISHED IN "THE UNITED STATES. 
TO WHICH IS PREFIXED 

A BIOGRAPHICAL HISTORY 

OF HIS LIFE. 



PHILADELPHIA: 

CHARLES DESILVER, 

No. 253 Market Street. 
1856. 



LIFE AND CHARACTER 



OF 

MARTIN LUTHER, D.D. 

WITH A. 

DESCRIPTION OF THE 
REFORMATION. 



EXTRACTED FROM THE WRITINGS OF J. G. BURCKHARDT, 



Before we give an account o^* Luther's life d»ad 
character, some general observations will be made 
on the state of the christian church before his time. 
What Isaias said of the state of the world before the 
advent of the Messiah, that darkness covered the 
earth, and gross darkness the people, may be equally 
applied to the darkness of ignorance, idolatry and 
superstition, eclipsing the light of the gospel, many 
hundred years after our Lord's ascension. The 
state of the church, in the centuries preceding the 
reformation, was indeed deplorable. 

Since the time of Constantine, who declared in 
favour of Christianity, introducing the distinctions of 
the state and civil government into the discipline of 
the church, there had been a perpetual contention 
for supremacy or superiority between the bishops 
of Constantinople and Rome ; till in the ninth cen- 
tury, the Eastern or Greek church was entirely 
separated from that of the West ; and the pope of 
Rome, in the eleventh century, established his au 
thority so prejudicial both to church and stale. 



4 



L1FE OF LUTHER. 



From that time the popes of Rome, as the pre- 
tended vicars of Christ, assumed a power little short 
of Omnipotence itself; and showed their despotick 
and domineering spirit in political as well as eccle- 
siastical concerns ; presuming to have the sove- 
reignty over men upon earth, over the angels in 
heaven, and over the devils in hell. They dictated 
to the world a system of doctrine and morality suit- 
able to their selfish views, but contrary to the word 
of God, which was forgotten, and forbidden to be 
read by laymen. 

The authority and infallibility of the pope was 
the first article of the christian belief ; and the false 
opinions of indulgences, purgatory, relicks, pilgrim- 
ages, celibacy, &c. were more respected than the 
essential doctrines of the gospel. The bible was 
not read by the laity, nor understood by the clergy. 
The people were imposed upon by the fictitious 
relicks of persons and things which never had ex- 
isted : viz. a piece of earth from which the first man 
was made ; bones of the calf from which a meal 
was made at the joyful reception of the prodigal son; 
a step of the ladder which Jacob saw in a dream ; a 
lamp of one of the foolish virgins ; the skeleton of a 
child killed at Bethlehem, &c. and many instru- 
ments used at the crucifixion of Christ. 

The history of the popes and clergy in those 
times, is a history of the most horrid crimes : Rome 
was the school of political intrigue, and the seat of 
falsehood, adultery, avarice, lewdness, and homicide. 
There was nothing which could not be bought for 
ready money at the court of Rome : even the gifts 
of the Holy Ghost were sold to the highest bidder ; 
and it was as customary to buy, sell, or exchange 
prebendaries and livings as any other estate. The 
lower clergy being forbidden to marry, were, however, 
allowed to violate their vows of celibacy by paying a 
certain sum, which was called the milk tax. These, 



LIFE OF LUTHER. 



and many other errors and abuses were brougk 
into the church by the papal system or hierarch y 
which Roman writers do not deny. 

The necessity of a reformation of the church, ol 
the pope, and of the clergy, was acknowledged and 
wished for on every side ; and four general convoca- 
tions and diets of the empire were held for that 
purpose : the first . at Pisa, in Italy, 1409 ; the se- 
cond at Constance, in Switzerland, from 1414 — 
1418, where John Huss, that celebrated martyr, was 
burnt alive in the most unjust and cruel manner ; 
the third at Siena, 1423 ; and the fourth at Basil, 
1431. 

The popes, however, always found means to 
elude that salutary design : and though in all the 
national assemblies the necessity of a reformation 
was proved and felt, the work itself, and the manner 
in which it was to be begun or effected, was a task 
too difficult for the wisest and best men of that age ; 
till God, in mercy to his church, sent Luther to de- 
liver the world from a darkness and bondage more 
oppressive than that of Egypt, and no less detri- 
mental to society than destructive to religion. 

Some steps indeed had been taken before, prepa- 
ratory to it. The simplicity and purity of the evan- 
gelical doctrine had been preserved by few, in the 
midst of horrid persecutions, and the blood of mar- 
tyrs was a seed from which more professors sprung. 
When Constantinople, the residence of the christian 
emperors, was taken by the Turks in the year 1453, 
many learned men were driven to the western parts 
of Europe ; where, particularly in Italy and Ger- 
many, they found an asylum for the study of the 
Hebrew, Greek, and Latin languages, so necessary 
and useful in translating and explaining the literal 
sense of the sacred writings. 

About the year 1440, the important art of print- 
ing was invented, to which the work of the reforma- 
1* 



6 



LIFE OF LUTHER. 



tion owes its more rapid progress ; for by these 
means, printed bibles, the writings of Luther and 
other eminent reformers, were dispersed among 
thousands. The foundation being laid, the great 
work itself begun, it was carried on with such evi- 
dent marks of a divine interposition, that we have 
reason to give thanks unto the Father, who has deli- 
vered us from the power of darkness, and has trans- 
lated us into the kingdom of his dear Son. 

What so many powerful and wise men, during 
centuries before, had tried in vain to accomplish, 
was suddenly effected by an Augustinian Friar, 
Martin Luther ; whose great work, from an in- 
considerable beginning, spread to an immense ex- 
tent. The more enemies he had to oppose, the 
more he was encouraged to go on, till the good 
cause was victorious, and true religion restored to, 
and established in, the visible church of Christ. 

Luther's birth and education. 

Luther was born Nov. 10, 1483, at Eisleben, a 
town formerly belonging to the county of Mansfield 
in Thuringia, but at present subject to the elector 
of Saxony. His father, who was a miner, took 
particular care of the education of his son : during 
the progress of his study, he gave many indications 
of uncommon vigour and acuteness of genius. 

While attending school at Magdeburg, the atten- 
tion of an elderly rich lady, of the family of Cotta, 
was directed to him ; who, his parents being poor, 
supported him in his literary pursuits'. In the eigh- 
teenth year of his age, he was sent to the university 
at Erford to finish his education. His father had 
designed him for the law ; but God directed it 
otherwise. His mind being naturally susceptible of 
serious impressions, and somewhat tinctured with 
that religious turn which delights in the solitude and 



LIFE OF LUTHER. 



7 



devotion of a monastick life, he resolved to retire to 
the convent of Augustinian Friars. Mathesius, Lu- 
ther's intimate friend, informs us of two awful acci- 
dents which he thinks confirmed him in taking that 
resolution : the first was, that Alexius, an acquaint- 
ance of Luther, was stabbed ; and the second, that 
he was struck down by lightning in a thunder storm. 
Be this as it will, Luther assumed the habit of that 
monastick order, without suffering the entreaties ol 
his parents to divert him from what he thought his 
duty to God. 

Luther soon acquired great reputation ; not only 
for piety, but for his love of knowledge, and his 
unwearied application to study. He had been 
taught the scholastick philosophy and theology, but 
having found a copy of the Latin bible, which lay 
neglected in the library of his monastery, he aban- 
doned all other pursuits, and devoted himself to the 
study of it with such eagerness and assiduity, as 
astonished the monks, who were little accustomed 
to derive their theological notions from that source. 

To detain him from that uncommon course of 
study, they employed him in the meanest services o£ 
the convent ; from which he was released by the 
intercession of Staupitz, who recommended him to 
Frederick, the elector of Saxony, to teach philoso- 
phy, and afterwards theology, at the university of 
Wittemberg, on the Elbe ; in which place he was 
much admired, and made doctor and professor of 
divinity. This was of great comfort to him in many 
storms which gathered round him at the progress of 
his undertaking ; and when his enemies disputed his 
right to reform the church, and asked who had 
given him that authority, his answer was, that he 
was lawfully called, and in taking his degree had 
sworn, not only to teach the sound doctrine of the 
gospel, and of the prophets and apostles, but to de- 
fend its purity against vain and heretical tenets. 



8 



LIFE OF LUTHER. 



It was by the bible his eyes were opened ; and 
men of experience and foresight prophesied that he 
would effect a revolution in the church, because he 
studied the sacred records which had been so long 
neglected. It was one of the first principles of the 
reformation on which Luther acted. The bible was 
the source of his doctrine, the foundation of his 
faith, and the bulwark of his safety. With this 
sword of the spirit in his heart and hand, he defied 
the fierce attacks of his innumerable enemies. 
Having spent many a night in reading its holy con- 
tents in his solitary cell at the monastery, in the 
character of a publick teacher, he began to explain 
it to the students at Wittemberg. 

The first book which he expounded was Paul's 
epistle to the Romans ; in which the words, The 
just shall live by faith, chap. i. 1 7, made a deep and 
lasting impression on his mind ; and by writing his 
comment on the epistle to the Galatians, his know- 
ledge and sense of justification by faith was aug- 
mented. In 1510 he went a journey to Rome, as 
commissioner of his order, to settle some affairs 
4here, where he had an opportunity of being an eye 
witness to the degenerate state and ignorance of the 
clergy. After he returned to Wittemberg, he con- 
tinued to preach the gospel with uncommon elo- 
quence and power, to listening multitudes. Being 
commissioned by Staupitz, in the year 1516, to hold 
visitations in the monasteries of the Augustine or- 
der, as an under vicar, he recommended to the friars 
the reading of the bible ; and the seed thus scattered 
in different places, by his good advice and counsel, 
did not fail to produce the most salutary fruits. 

The beginning of the reformation, by Luther's opposing 
the sale of Indulgences ; A. D. 151 7. 

Leo X., who filled at that time the papal throne, 



LIFE OF LUTHER. 



9 



finding the revenues of the church exhausted by the 
vast projects of his ambitious predecessors, and his 
own extravagance, tried every device to increase his 
finances ; and among others, had recourse to the 
sale of Indulgences ; which Luther, from laudable 
motives, had the boldness publickly to oppose. 
Since it was from that source that all the mighty 
effects of the reformation flowed, it deserves to be 
considered with more minute attention. 

Dr. Robertson, in the history of Charles V., gives 
the following account of the origin and nature ot 
indulgences; a subject almost unknown in protestant 
countries, and little understood at present in several 
places where even the Roman Catholic religion is 
established. ( " According to the doctrine of the 
Romish Church, all the good works of the saints, 
over and above those which were necessary towards 
their own justification, are deposited, together with 
the infinite merits of Jesus Christ, in one inexhausti- 
ble treasury. The keys of this were committed to 
St. Peter, and to his successors, the popes ; who 
may open it at pleasure, and by transferring a por- 
tion of this super-abundant merit to any particular 
person for a sum of money, may convey to him 
either the pardon of his own sins, or a release for 
any one in whose happiness he is interested, from 
the pains of purgatory.") Such indulgences were 
first invented in the eleventh century, by Urban II. 
as a recompense for those who went in person upon 
the. meritorious enterprise of conquering the Holy 
Land. They were afterwards granted to those who 
hired a soldier for that purpose ; and in process of time, 
were bestowed on such as gave money for accomplish- 
ing any pious work enjoined by the pope. Julius II. 
had bestowed indulgences on all who contributed to- 
wards building the church of St. Peter at Rome ; and 
as Leo was carrying on that magnificent- and expensive 
fabrick, his grant was founded on the same pretence-" 



10 



LIFE OF LUTHER. 



Albert, elector of Mentz, and archbishop of Mag- 
deburg, having been empowered by the pope to pro- 
mulgate indulgences in Germany, employed Teizel, 
a Dominican Friar of licentious morals, to retail 
them in Saxony. This infamous traffick was con- 
ducted in a manner which gave general offence. 
The Roman Chancery published a book, containing 
the precise sum to be exacted for the pardon of each 
particular sin. A deacon guilty of murder, was 
absolved for twenty crowns : a bishop or abbot, 
might assassinate for three hundred livres : any ec- 
clesiastick might violate his vows of chastity for one 
hundred livres. Tetzel violated all the laws of de- 
cency in recommending the purchase of indulgences ; 
the efficacy of which was so great, he said, that as 
soon as the money tinkled in the chest, the souls 
escaped from the torments of purgatory. 

Some traders in indulgences had recourse to the 
exposing of relicks ; as a plume from the wing of the 
angel Michael ; some hay upon which Christ was 
laid after his birth ; some coals upon which St. Ig- 
natius had been burnt, &c. Indulgences could be 
had not only for past, but future sins ; which Tetzel, 
however, in one instance, found to be to his own 
disadvantage : for a soldier having purchased the 
day before indulgence for a sin which he intended 
to commit, attacked him the next day in a forest, 
taking from him the chest of money, under pretence 
of having bought before of him the right to rob him. 

They carried on this extensive and lucrative traf- 
fick among the credulous and ignorant for some 
time ; and immoralities and crimes increased by the 
facility with which pardon could be obtained. The 
deluded people being taught to rely on the indul- 
gences for the pardon of their sins, did not think it 
necessary either to study the doctrines, or practise 
the duties of Christianity. 

Such was the deplorable state of the christian 



LIFE OF LUTHER. 



11 



ckurch when Luther made his first appearance. 
He found the evil effects of the sale of indulgences, 
in the immoral lives of his parishioners. When 
they came to the auricular confession, he told them, 
Except ye repent, ye shall all perish; (Luke xiii. 3.) a 
doctrine which they could not, or would not under- 
stand, since they had the seal of their pardon in 
their pockets. 

When Tetzel was informed that Luther opposed 
his trade in private, he was so much exasperated, 
that he preached publickly against him, and all those 
that dared to resist the authority of the pope. Lu- 
ther, who was at the height of his reputation, and 
whose pious zeal was warm and active, wrote to 
Albert, and remonstrated against the false opinions, 
as well as the wicked lives of the preachers of indul- 
gences : but he found that prelate too deeply inte- 
rested in their success to correct their abuses. He 
then published ninety-five theses, Oct. 31, 1517, 
containing his sentiments with regard to indulgences ; 
and challenging any one to oppose them, either by 
writing or disputation. 

The first of these theses was ; Our Lord and 
•Master Jesus Christ, commanding repentance, re- 
quires that the whole life of his believers on earth, is 
to be a perpetual repentance loithout intermission. 
These theses were not yet perfectly free from his 
implicit submission to the authority of the Apostolick 
See : but they were spread in a fortnight's time over 
all Germany, with astonishing rapidity. They were 
translated and read with the greatest eagerness, and 
all admired the boldness of the man who ventured 
to oppose a power at which all the princes of Europe 
trembled ; and which they had long, though without 
success, been endeavouring to overturn. 

The secular princes had reason to be jealous of 
the growing power of papal authority, and its exac- 
tions, draining their credulous subjects of their 



12 



LIFE OF LUTHER. 



pvealth. But in the elector of Saxony, the wisest 
prince at that time in Germany, it was not so much 
interest, as the love of truth and justice, to support 
and screen Luther from the violence of his enemies. 
No sooner had Luther given the signal of attack 
upon the overbearing power of the pope, than a 
general attention was excited throughout German)', 
how the boldness of the measure would end. While 
popish sophists, as Eccius and Prierias, wrote 
against, others rose in support of Luther. 
" The court of Rome little regarded this contro- 
versy at first, but the progress of Luther's opinions 
soon appeared too serious to be despised ; and Leo 
summoned him to appear at Rome : but Luther had 
his reasons to decline this invitation, and wished 
rather to be tried in Germany. The university, as 
well as the elector of Saxony, interceded in his be- 
half with the pope, who so far gratified them, as to 
empower his legate in Germany, cardinal Cajetan, 
a Dominican, to try the cause. It was strange, 
however, that in the pope's letter to Cajetan, Luther 
was already declared a heretick, and condemned 
before he was heard and tried. 

Luther arrived at Augsburg, Oct. 8, 1518; and 
under the safe conduct of the emperor, but much 
more of his own native intrepidity and just cause, 
waited on the cardinal ; who, in a haughty manner, 
insisted upon a simple recantation, and desired him 
to abstain for the future from the publication of new 
and dangerous doctrines ; such as, that the merit 
and atonement of Christ did not belong to the trea- 
sury of the church, and had nothing to do with the 
sale of indulgences ; and that faith was required in 
receiving the holy sacrament worthily. The cardi- 
nal declared in private, that if Luther was ready to 
recant in point of indulgences, the doctrine about 
faith was of no great matter ; which is a plain proof 
that money was of higher value at Rome than faith, 



LIFE OF LUTHER. 



IS 



Luther declared that he could not renounce opi- 
nions founded in reason, and derived from scripture ; 
that he was willing to submit to the mediation of 
some universities ; and at the same time delivering 
a formal protest, the cardinal asked — "What do 
you mean] Do you rely on the force of arms'? 
When the just punishment, and the thunder of the 
pope's indignation break in upon you, where do you 
think to remain 1" His answer was, "either in 
Heaven, or under Heaven." At last the cardinal 
forbid his appearing again in his presence ; and 
since there was strong reason to suspect that he 
was not safe, he was prevailed on to depart from 
Augsburg and return to Wittemberg. 

The pope, as well as his legate Cajetan, did every 
thing to bring over the elector, his master, to their 
design ; that he might be sent to Rome, and delivered 
up to their vindictive indignation : but that prince 
was too wise and cautious to comply with their re- 
quest : and when Luther was about to quit Saxony, 
not to give his sovereign any uneasiness, the latter, 
finding it his interest to keep such a man as an 
ornament to his university, assured him of his pro- 
tection. The German reformer, however, was in a 
perilous situation still ; and for his safety, published 
an appeal to a general council, which he maintained 
was superior to the pope ; whose infallibility he 
began to call in question. 

He continued his inquiries from one doctrine to 
another, and having till now little thought that his 
actions would have such an effect as to produce a 
revolution, he began to form higher ideas of his lslA, 
and that it was nothing less than to assert the uherty 
of mankind. 

Luther's excommunication, and perseverance. 

The court of Rome published, with all formal]- 



14 



LIFE OF LUTHER. 



ties, a bull of excommunication against Luther, June 
15, 1520 ; in which not only himself, but his follow- 
ers and protectors, were outlawed and condemned 
as hereticks ; which all the princes and subjects of 
the empire were called upon to seize and deliver 
into the hands of justice : but Luther's undaunted 
spirit acquired additional fortitude from such an in- 
stance of opposition. He complained of the impiety 
and injustice of the pope, and boldly declared him 
to be the man of sin, or antichrist ; and exhorted all 
christian princes to shake off his yoke. 

Luther's books having been burnt in several 
places, he, by way of retaliation, in the presence of 
a vast number of spectators in a field near Wittem- 
berg, with great pomp threw the pope's bull of ex- 
communication and the canon law into the flames, 
with these words ; Since thou hast grieved the Holy 
Ghost, may eternal fire grieve and devour thee ! This 
action, which has been censured by his enemies with 
much severity, he has justified by a particular publi- 
cation : and the reasons he assigned for it were, 
because it was a custom to burn poisoned and hurt- 
ful writings ; and that as a doctor of divinity, he was 
called to destroy the weed grown in the church of 
Christ ; and because his enemies had done the same 
with his books. 

It was not the design of Luther, at first, to over- 
turn the whole system of papal arrogance and 
superstition ; but the opposition with which he met, 
in questions where truth and justice were unques- 
tionably on his side, urged him to proceed in the 
discussion of other subjects. The doctrine of justi- 
fication, and our acceptance with God by faith, being 
once fixed, he was naturally led to inquire into the 
doctrines connected with-it : and having overthrown 
the errors with respect to indulgences, he was soon 
convinced of the idolatry of worshipping saints ; of 
the vain trust reposed in pilgrimages ; of the delu 



LIFE OF LUTHER. 



sive terrors of purgatory, and of other false doc- 
trines and practices of the church. 

Waldus, Wiclef, Huss, and other martyrs of reli- 
gious truth, in the foregoing centuries, had indeed pre- 
pared the way ; but they we're too feeble lights, not to 
be extinguished by the power of darkness. Many 
grievous complaints had been made known in the di- 
ets of the empire ; but the influence of papal authority 
had grown too strong to be resisted. The clergy in- 
dulged themselves in all the vices to which idleness 
and affluence naturally give birth. It was reserved for 
Luther to attack boldly the prevailing corruption. 
The circumstances under which he began and ef- 
fected the reformation, the wonderful concatenation 
of so many causes, the seasonable preparations 
made for spreading his opinions and tenets, evince 
the intervention of a higher power, and that the 
same God who planted the gospel, was watchful to 
preserve it from utter destruction. 

The invention of printing, half a century before, 
and the revival of learning, was extremely favoura- 
ble to the progress of the reformation ; and many 
learned men, as Melanchthon, Erasmus, and Reuch- 
lin, who, on account of the timidity of their tempers, 
would not have ventured to wage the war with a 
powerful enemy, assisted Luther with their learning ; 
who had a mind furnished with all the stores of solid 
and useful literature, united with the courage and 
boldness of an invincible champion. 

Proceedings of the diet at Worms ; with Luther's trial 
and concealment, 1521. 

At the diet of Worms, after some deliberations 

TV 7 

concerning the political affairs of the empire, the 
state of religion was taken into consideration ; and 
Luther was summoned to appearand give an account 



16 



LIFE OF LUTHER. 



of his writings and opinions. Some of his friends, 
being apprehensive of his safety, advised him not to 
go to a place, where, perhaps, like Huss, he would 
be burnt : but his undaunted spirit was superior to 
the fears and terrors of danger ; he thus replied to 
his friends " I am lawfully called to that city, and 
thither will I go and defend the truth in the name of 
the Lord, though as many devils as there are tiles 
upon the houses were there combined against me. 
The same Lord is still living who preserved the three 
men in the fiery furnace." It appears to have been 
his firm resolution, rather to lose his life, than to 
recant. 

Many princes and noblemen, together with a vast 
number of admiring spectators, left the town to 
meet him upon the road. Many of the popish 
legates and ecclesiasticks privately instigated the 
emperor, Charles V., to imitate the example of the 
council of Constance, and silence this incorrigible 
heretick with the flames of a pile, or by the hands 
of an executioner. But the emperor, as well as 
other members of the diet, would not consent to 
violate the publick faith, and stain the German name 
and history with such another ignominious action ; 
hy which, notwithstanding an imperial safe-conduct, 
Huss, a hundred years before, had been burnt. 

There was, perhaps, never a trial before a higher 
court and more august assembly. It consisted of 
the emperor and his brother Ferdinand, six electors, 
many princes, dukes and states of the empire, 
bishops, abbots, ambassadors and officers. Luther 
appeared twice before this awful tribunal ; the first 
time on the 17th of April, 1521, when, on account 
of the crowd of people, the herald conducted him 
through private apartments to the great hall,«ivhere 
to his great surprise and comfort, he heard a spec- 
tator repeat to him the words of our Saviour : "Ye 
shall be brought before governors and kings for my 



LIFE OF LUTHER. 



1? 



sake : but when they deliver you up, take no 
thought how or what ye shall speak ; for it shall be 
given you in that same hour what ye shall speak." 
Mat. x. 18, 19. Luther was not over-awed by 
such a sight, but behaved with great calmness, de- 
cency, and firmness. 

Two questions were put to him to answer . the 
first, whether he confessed the books which lay 
before him to be his writings 1 and the second, 
whether he would recant or not 1 To the first, he 
prudently replied, that he could not acknowledge 
any book to be his own unless they specified the 
title to him ; and as to the second, he desired another 
day to consider of it. This being granted, at his 
second appearance he acknowledged the books to 
be his productions, and at the same time, that in 
some of his controversial works, he had been rather 
vehement and acrimonious ; but refused to retract 
his opinions, unless he were convinced from the 
word of God that they were false. " I cannot (said 
he) consent to be tried by any other rule than the 
word of God ; for councils and popes have erred, 
and are not infallible. Unless I am bound and 
forced in my own mind by arguments which convey 
conviction, to retract, it is not safe to do it. Here 
I am — I cannot ! I dare not ! I will not ! So help 
me God. Amen." This was the language of a man, 
who standing upon bible ground, like an unshaken 
rock in the midst of a roaring sea and tremendous 
storm, challenged all the world to refute him. 

Neither the entreaties of his friends, nor the 
threats of his enemies, could prevail on him to de- 
part from this resolution. When the elector of 
Saxony consulted him how matters could be settled 
to the satisfaction of both parties, he gave him the 
advice of Gamaliel. Curiosity, as well as high 
regard for the man who had stood the trial so well, 
ind was the leader of a great party, was the cause 



18 



LIFE OF LUTHER. 



of many visits from personages of the highest rank, 
during his stay at Worms. A few days after nis 
departure, a most severe and cruel edict of the em- 
peror was published against him ; by which not only 
himself was deprived of all the privileges which he 
enjoyed as a subject of the empire, but all princes and 
persons were forbidden, under the penalty of high 
treason, loss of goods, and being put to the ban of 
the empire, to receive or defend, maintain or protect, 
Luther or his opinions. 

However, his faithful and discerning patron, the 
elector of Saxony, took a prudent precaution to 
screen him from the fury of the storm : for while 
Luther was on his return from Worms, he was 
taken and carried to Wartburg, a strong castle near 
Eisenach. While the emperor's edict was thunder- 
ing throughout the empire, Luther was safely shut 
up for nine months in this place ; which he used to 
call his Patmos and Hermitage. While in this place, 
he employed his time in publishing several treatises, 
and in translating the New Testament into the Ger- 
man language ; which was shortly after printed ; 
whereby his followers were enabled to read and 
judge for themselves. People of all ranks read the 
translation with uncommon avidity, and were asto- 
nished to discover the great difference between the 
doctrine of Christ, and that of his pretended vice- 
regent at Rome. 

Luther, after remaining nine months in the castle, 
addressed a letter to the elector of Saxony, inform- 
ing him that he had not received the gospel from 
man, but from Heaven, through our Lord Jesus 
Christ ; and that he intended to call himself a ser- 
vant and evangelist of God : and for fear of doing 
discredit to the gospel, he was constrained by neces- 
sity and his own conscience, to proceed in a differ- 
ent manner. Thinking his presence absolutely 
necessary at Wittemberg, without waiting for the 



LIFE OF LUTHER. 



19 



elector's permission, he left his retreat, and forgetting 
the danger to which he was exposed, seemed only 
concerned for his cause. This shows the greatness 
of his mind and faith ; to brave in such a manner 
the fury of a frowning world, and to rush into the 
most imminent danger, rather than lie safely con- 
cealed in an inglorious retreat. 

Many indeed were the enemies of Luther and his 
doctrine ; for while the most mighty princes and 
their edicts threatened without, the disputes about 
doctrinal points, the extravagance of fanaticks and 
revolting peasants, tended to sap the foundation 
within. But many were also the patrons and fa- 
vourers of the reformed doctrine and mode of wor- 
ship ; and the example of a progressive and gradual 
reformation adopted in Saxony, was followed by 
many countries of the Germanick empire and other 
parts of Europe. 

In the year 1526, Luther was married to Catha- 
rine A. Bore, a nun of noble family, who had thrown 
off the veil and fled from the cloister. He has been 
censured for it as intemperate, and breaking through 
the bonds of chastity and monastick order. He 
maintained, however, by that act, the natural right 
of marriage for the whole succeeding clergy of his 
party, which they had been deprived of before, 
contrary to the law of nature and revelation, by the 
presumptive power of the pope. 

Origin of the name of Lutherans and Protestants ; and 
further progress of the Reformation. 

Eccius, Luther's inveterate antagonist, was the 
first who used the name Lutherans, to denote the 
followers of that great reformer ; and though he 
meant to express by it a refractory sect and party, 
separating from the established church, in the pro- 



20 



LIFE OP LUTHER. 



gress of time it became honourable and characteris- 
tic. Luther was always averse to introducing his 
own or any other name into the church, which 
could give rise to distinctions ; which he considered 
injurious to the bonds of brotherly love, and repug- 
nant to the spirit of religion. He would have his 
disciples call themselves christians ; for, said he, ou: 
only master is Christ. 

But the origin and design of the name of protest- 
ants requires a minute investigation. During the 
long absence of Charles in Italy, the party of Luther 
had gained so much ground, that the new form of 
worship was established, and the rites of the Romish 
church suppressed in the territories of many impe- 
rial cities. A diet had been held in the year 1526, 
when a decree passed, which was almost equivalent 
to a toleration of Luther's opinions. But by another 
decree of the diet of Spires, where Ferdinand pre- 
sided, in the year 1529, matters were differently 
decided. It was decreed, that where the edict of 
Worms had been received and obeyed, none should 
change the old religion ; that the Romans should 
have every where a free exercise of religion, but no 
one be permitted to embrace the new heresy ; and that 
no farther innovation in religion should be attempted 
before the meeting of a general council. But six 
evangelical princes, and fourteen free and imperial 
states and cities, entered a solemn protest against 
this decree, and were on that account distinguished 
by the name of protestants ; which in progress of 
time has been applied to all denominations which 
have separated from the Roman See. 

Not less memorable are the proceedings of the 
diet assembled at Augsburg, June, 1 530. The em- 
peror m-ade his publick entry with great pomp ; and 
when Campeggio, the legate of the pope, who was 
in his suite, gave the benediction, all the Roman 
princes, with the emperor, fell down upon their 



LIFE OF LUTHER. 21 

Knees, hut the protestant princes stood erect. The 
elector of Saxony, successor to Frederick, who 
died, 1524, espoused the same cause with the same 
zeal and prudence : he would not permit Luther to 
accompany him to AugsWg, but left him at a cas- 
tle in Coburg ; where a correspondence was kept 
up, in which every thing was communicated to Lu- 
ther, who endeavoured to confirm and animate his 
party by several treatises and letters. 

Melanchthon had drawn up a confession of faith 
in the name of the protestants, which was read June 
25th, both in German and Latin, before the empe- 
ror and the whole assembly ; by which means many 
were better informed relative to the doctrine of the 
protestants. This creed, which is known by the 
name of the Confession of Augsburg, consists of 
twenty-eight articles, and is the first symbolical 
book of the Lutherans. Melanchthon, who was of 
a gentle and pacifick disposition, altered some arti- 
cles in it, after it was delivered into the hands of the 
emperor. It was soon printed and translated into 
different languages. 

The emperor insisted upon the return of the pro- 
testant princes to the mother church, and in case of 
resistance, threatened to take rigorous measures 
against such obstinate hereticks. There were now 
so many marks of distinction established between 
the two contending parties, that all hopes of union 
disappeared. A severe decree of the diet was issued 
against the protestants, which almost amounted to a 
full prohibition of their religious liberty ; and con- 
tained even encroachments upon their rights as 
states and citizens of the empire. Charles himself 
acceded to the combination of popish princes for 
the maintenance of the established religion. This 
alarmed the protestant princes, and they were con- 
vinced of the necessity of a similar union for their 
own safety, as well as for the success of their cause. 



22 



LIFE OF LUTHER. 



Accordingly, :hey assembled at Smalkalden, in Dec. 
1530, and concluded a treaty of mutual defence 
against all aggressors; by which they became a 
regular political body, and implored the kings of 
France and England to assist their new confederacy. 
Luther was not quite satisfied with this league ; and 
often expressed his apprehension, that if the princes 
depended on the force of arms, or made the first 
attacks, the flames of a religious war would be kin- 
dled all over Germany, not easily to be extinguished. 
The prediction was fulfilled after his death. 

Luther made his attack upon the popish system 
with such formidable impetuosity, that the very 
foundation of the papal authority was shaken. The 
minds of men were roused to shake off that yoke 
to which they had hitherto submitted, and to assert 
their liberties both as men and christians. A spirit 
of innovation broke out in different parts of Europe, 
and penetrated even into those provinces which 
acknowledged the papal supremacy. 

As early as the year 1518, Ulrich Zwinglius of 
Switzerland, publickly remonstrated against the 
scandalous sale of indulgences. Luther had the 
happiness to see his cause espoused by vast multi- 
tudes of . people of every rank, not only in the 
provinces of Germany, but in the most powerful 
kingdoms of Europe. In France, the number of 
converts in a short time were so great, that they 
ventured to contend for superiority : but under the 
name of Hugonots, they were persecuted in a most 
shocking manner. 

Henry VIII. of England remained zealously 
attached to the Romish church, and was so exaspe- 
rated against Luther, that he wrote the book on the 
seven sacraments, in answer to his opponent's trea 
tise on the Babylonish captivity ; for which Leo X., 
as a testimony of gratitude, conferred on him the 
title of defender of the faith. But when he was 



LIFE OF LUTHER. 



23 



opposed by the pope, in his claim to a divorce with 
his queen, he threw off his yoke of allegiance to the 
holy father, and acted upon the same principles 
(though not with the same wisdom) as Luther, in 
reforming the errors and abuses of the church, and 
striking at the root of papal dominion in his kingdom. 
Denmark, Sweden, and other northern countries, 
were soon brought over to the same system ; and 
even in Italy, Spain, and other bigotted countries, 
the protestant doctrine gained many proselytes. 

Many commotions ensued in all those countries 
between contending parties. The Romans, thinking 
themselves exclusively possessed of truth, and rely- 
ing on the pope as the pretended vicar of Christ, 
and only supreme judge and arbiter in religion, per- 
secuted the protestants with a cruelty, unheard of 
even in the pagan world. Human nature recoils at 
the recollection of tortures and cruelties which were 
committed by that hydra, the inquisition, against 
innocent and defenceless protestants. The history 
of France is stained with the treacherous and bloody 
massacre of all the protestants, at the marriage of 
Henry, in the year 1572. Nor was the religious 
liberty of England bought without blood. The 
flames of Smithfield in London, the Irish Massacre, 
the Gunpowder Treason, may convince us of the open 
attacks, and secret machinations of popery, to over- 
turn the effects of the reformation ; until it was esta- 
blished in the reign of queen Elizabeth. 

Germany was for near a century the theatre of war 
and bloodshed. No sooner had Luther closed his 
eyes, than the confederates of Smalkalden were in- 
volved in a war ; in which the leader of the protest- 
ant party, the elector of Saxony, was taken prisoner. 
Charles V. b,y a^stretch of his imperial power, de- 
prived that unfortunate but generous prince of his 
electoral dignity, and transferred it to Maurice, a 
Saxon prince of another branch of the family ; who 



24 



LIFE OF LUTHER, 



with a view of such a reward, had deserted the pro- 
testant cause, and joined the emperor to take arms 
against his kinsman. About the same time the 
landgrave of Hesse, another associate in the Smal- 
kaldick league, was obliged to surrender himself and 
his dominions to the disposal of the emperor, and 
accede to a most humiliating treaty. Thus the 
reformation in Germany seemed to be overturned ; 
when suddenly Maurice began to act another part, 
and was instrumental in reviving it. Maurice, 
having remonstrated against some gross impositions 
practised by the imperial ministers upon the land- 
grave, his father-in-law, and finding his intercession 
with Charles to be of no effect, began to form de- 
signs against the emperor ; and after a successful 
attack, forced him to sign the peace at Passau in the 
year 1552 ; and three years after, the recess of Augs- 
burg ; the basis of religious peace in Germany. 

Another war broke out in the year 1618, which 
lasted thirty years ; in which the protestant princes 
fought with unequal contest against the Roman 
confederacy. The king of Sweden, Gustavus Adol- 
phus, a protector of the protestant cause, was killed 
near Luzzen, a village in Saxony. After much 
confusion and many bloody battles, the protestant 
religion was established for ever in Germany, by the 
:reaty of Westphalia, concluded in the year 1648. 



Death and Interment of Luther, with some remarks 
upon his Character. 

Luther died February the 18th, A. D. 1546, at 
Eisleben, where he was born. The Almighty, wno 
had protected him against so many dangers, saved 
him by a seasonable death from the tempest which 
was gathering, and ready to break forth against his 
followers. When he felt his strength declining, he 



LIFE OF LUTHER. 



25 



made his last will, which is preserved in its origina 1 
state at Wittemberg ; which concludes as follows : 
" I had my reason to omit in my last will the usual 
legal formalities ; and I hope I shall be credited 
more than a notary : for I am well known in the 
world, since God the Father of all mercy has in- 
trusted me, an unworthy sinner, with the gospel of 
his Son, and enabled me to this day to preach it 
with truth, faithfulness and perseverance ; that many 
persons in the world have been converted by my 
ministry, and think me a doctor of truth, notwith- 
standing the ban of the pope, the emperor, and the 
wrath of many kings, princes, parsons, yea, and of 
all the devils. Why then should I not be credited 
in a matter so insignificant ; particularly since my 
hand writing is well known, and sufficient, if it can 
be said, this is written by Dr. Martin Luther, the 
notary of God and witness of his gospel." 

Though he felt great pain during his last illness, 
his native intrepidity did not forsake him : he con- 
versed with his friends to the last, about the happi- 
ness of the future world, and of meeting again here- 
after. When the pain began to increase, and death 
approached, he called for Justus Jonas, who had 
accompanied him from Halle to Eisleben ; who 
heard him repeat three times these words: " Father, 
into thy hand I give up my spirit" — and say the 
following prayer : " O my heavenly Father, who 
art the God and Father of our Lord Jesus Christ, 
thou God of all comfort, I thank thee for having 
revealed to me thy dear Son Jesus Christ, on whom 
I believe, whom I have preached and professed, 
loved and praised, but who is despised and perse- 
cuted by the pope and all the wicked. I pray to 
thee, Lord Jesus Christ, let my soul be recommended 
to thee. O my heavenly Father, though I must 
leave this body of clay, and depart this life, I know 
for certain that I shall remain for ever with thee, and 
3 



26 



LIFE OF LUTHER. 



that no one shall pluck me out of thy hand." When 
marks of approaching death appeared in nis face, 
Jonas asked him, " Reverend father, do you die in 
Christ, and upon the doctrine which you have 
preached V having answered with a loud voice, 
" Yes !" he fell into a soft sleep, and expired. 

His remains were laid in a tin coffin, and carried 
to St. Andrew's church at Eisleben ; where, on the 
succeeding days, Drs. Jonas and Coelius preached 
funeral sermons: the first from 1 Thess. iv. 13 — 
18 ; the second from Isa. lvii. 1, 2. In a solemn 
procession it was carried from thence to Wittem- 
berg, where it was deposited in a vault in the elec- 
toral church. A brazen plate covers the grave, 
whereon is an inscription to his memory ; and oppo- 
site to it is the tomb of Melanchthon. 

Luther has been justly celebrated as the greatest 
man since the time of the apostles. Many great and 
pious men attempted before him to stop the current 
of popish idolatry, superstition, and rapaciousness ; 
but they fell victims to that haughty and overbearing 
power, and were silenced in dungeons, or in the 
flames of a pile. It was reserved for Luther to deli- 
ver the world from more than an Egyptian servitude ; 
although danger surrounded him on every side, he 
carried on, unhurt, the great work of the reforma- 
tion, under the protection of Heaven, against the 
resistance of the most formidable powers on earth. 
His mind and heart seemed to be endowed from 
above with more than common gifts, and such 
talents as constitute a great reformer. 

From this short narrative of his life, it is evident 
that he was appointed by a higher hand, as the 
instrument for executing the great design of the 
Divine government : he was led on step by step, 
under the most favourable circumstances, to over- 
turn the system of popery, and establish the gospel 
of Christ. He was resolved to stand or fall with 



LIFE OF LUTHER. 



27 



the just cause of truth, liberty and religion. He 
would not come to any compromise with his ene- 
mies, or recur to palliatives and improper remedies 
to cure the evil : he aimed a deeper blow ; to strike 
at the very root of an authority so prejudicial and 
opposite to the principles and rights of true Chris- 
tianity. He did not, however, pull down before he 
knew what he could build up in its stead ; all his 
proceedings were stamped with marks of the most 
circumspect prudence and caution. The minds of 
men were prepared by degrees for such a neces- 
sary and useful innovation in the doctrines of the 
church. As a good shepherd, he did not take care 
of the sheep only, but of the lambs also ; having 
provided for the adult the most salutary spiritual 
food, by the translation of the bible, he wrote his 
catechism to instruct the rising generation in the 
principles of religion. 

It is not pretended that Luther was a sun without 
a spot ; but it must be confessed that he was a great 
reformer, and a sincere christian. He showed on 
all occasions respect to superiours, and obedience 
to lawful authority. But when he found himself 
treated in an unjust manner, and authority abused 
for the oppression of innocence and truth, he looked 
upon emperors, kings, and popes, with contempt ; and 
called them as enemies of God, by names which 
they were not used to hear from their flatterers. In 
his treatise, entitled, " Popery established by the 
Devil," he calls the pope, instead of holy, a hellish 
father. If a change of heart by the grace of God 
and influence of the Holy Spirit, if a true and living 
faith in Christ the Redeemer of the world, if the love 
of God's word and fervent prayer, constitute the 
character of a good christian, Luther is entitled to 
it in an eminent degree. A short time before his 
death, he was often heard praying that the Lord 
might receive his soul, and establish the kingdom of 



28 



LIFE OF LUTHER. 



truth and peace after bis death. The Lord has 
heard his prayers ; for though he is dead, yet he 
speaketh ; and his doctrines are so deeply rooted, 
that they still flourish independent of the hand 
which planted them. May we, from this sketch of 
the life and character of that great man, be con- 
vinced of what God has done in former times for 
establishing our faith by this reformer ; and endea- 
vour to copy that illustrious example of faith, which 
he has left us as a christian. 



LUTHER'S SERMONS. 



SERMON I. 



Gal. IV. from the first to the seventh verse, inclusive. 

1. Now I say, that the heir, as long as he is a child, differeth 
nothing from a servant, though he be lord of all; 

2. Bat is under tutors and governors until the time appointed 
of the father. 

3. Even so we, when we were children, were in bondage 
under the elements of the world : 

4. But when the fulness of the time was come, God sent forth 
his Son, made of a woman, made under the law, 

5. To redeem them that were under the law, that we might 
receive the adoption of sons. 

6. And because ye are sons, God hath sent forth the Spirit of 
his Son into your hearts, crying, Abba, Father. 

7. Wherefore thou art no more a servant, but a son J and if a 
son, then an heir of God through Christ. 

This text touches the very pith of Paul's chief 
doctrine ; the cause why it is well understood but 
by few, is, not that it is so obscure and hard, but 
because there is so little knowledge of faith left in 
the world, with which it cannot be that one rightly 
understands Paul, who every where treats of faith 
with such force of spirit. I must therefore speak in 
such a manner, that this text will appear plain ; and 
that I may more conveniently illustrate it, I will 
speak a few words by way of preface. 

First, therefore, we must understand the treatise 
in which good works are set forth, far different from 
that which treats of justification ; as there is a great 
difference between the substance and the working ; 
between a man and his work. Justification is of 
3* 



so 



luther's sermons. 



man, and not of works ; for man is either justified 
and saved, or judged and condemned, and not works. 
Neither is it a controversy among the godly, that 
man is not justified by work, but righteousness must 
come from some other source than from his own 
works : fur Moses, writing of Abel, says, " The Lord 
had respect unto Abel, and to his offering." First he 
had respect to Abel himself, then to his offering ; 
because Abel was first counted righteous and ac- 
ceptable to God, and then for his sake his offering 
was accepted also, and not he because of his offer- 
ing. Again, God had no respect to Cain, and 
therefore neither to his offering : therefore thou 
seest that regard is had first to the worker, then to 
the work. 

From this it is plainly gathered, that no work can 
be acceptable to God, unless he which worketh it 
was first accepted by him : and again, that no work 
is disallowed of him, unless the author thereof be 
disallowed before. 1 think these remarks will be 
sufficient concerning this matter at present, of which 
it is easy to understand that there are two sorts of 
works ; those before justification, and those after it ; 
and that these last are good works indeed, but the 
former only appear to be good. Hereof cometh 
such disagreement between God and those counter- 
feit holy ones ; for this cause "nature and reason rise 
and rage against the Holy Ghost ; this is that of 
which almost the whole scripture treats. The Lord 
in his word defines all works that go before justifi- 
cation to be evil, and of no importance, and requires 
that man before all things be justified. Again, he 
pronounces all men which are unregenerate, and 
have that nature which they received of their parents 
unchanged, to be unrighteous and wicked, according 
to that saying, Ps. 116. "All men are liars," that is, 
unable to perform their duty, and to do those things 
which they ought to do ; and Gen. 6. " Every ima- 



luther's sermons. 



81 



gmation of the thoughts of his heart are only evil 
continually whereby he is able to do nothing that 
is good, for the fountain of his actions, which is his 
heart, is corrupted. If he do works which out- 
wardly seem good, they are no better than the offer- 
ing of Cain. 

Here again comes forth reason, our reverend mis- 
tress, seeming to be marvellously wise ; but who 
indeed is unwise and blind, gainsaying her God, and 
reproving him of lying ; being furnished with her 
follies and feeble armour, to wit, the light of nature, 
free will, the strength of nature, also with the books 
of the heathen and the doctrines of men ; contending 
that the works of a man not justified, are good 
works, and not like those of Cain ; yea, and so good, 
that he that worketh them is justified by them ; that 
God will have respect first to the works, then to the 
worker. Such doctrine now bears the sway every 
where in schools, colleges, and monasteries, wherein 
no other saints than Cain was, have rule and autho- 
rity. Now from this errour comes another ; they 
which attribute so much to works, and do not ac- 
cordingly esteem the worker, and sound justification, 
go so far, that they ascribe all merit and righteous- 
ness to works done before justification ; making no 
account of faith, alleging that which James saith, 
that without works faith is dead. This sentence of 
the apostle they do not rightly understand ; making 
but little account of faith, they always stick to works, 
whereby they think to merit exceedingly, and are 
persuaded that for their work's sake they shall 
obtain the favour of God : by this means they con- 
tinually disagree with God, showing themselves to be 
the posterity of Cain. God hath respect unto man, 
these to the works of man ; God alloweth the work 
for the sake of him that worketh, these require that 
for the work's sake the worker may be crowned. 

But here, perhaps, thou wilt say, what is needful 



32 



LUTHER'S SERMONS. 



to be done? by what means shall I become righteous 
and acceptable to God 1 how shall I attain to this 
perfect justification 1 The gospel answers, teaching 
that it is necessary that thou hear Christ, and repose 
thyself wholly on him, denying thyself and distrust- 
ing thine own strength ; by this means thou shalt be 
changed from Cain to Mel, and being thyself accept- 
able, shalt offer acceptable gifts to the Lord. It is 
faith that justifieth thee : thou being endued there- 
with, the Lord remitteth all thy sins by the mediation 
of Christ his Son ; in whom this faith believeth and 
trusteth. Moreover, he giveth unto such a faith his 
spirit, which changes the man and makes him 
anew, giving him another reason and another will. 
Such a one worketh nothing but good works. 
Wherefore nothing is required unto justification, but 
to hear Jesus Christ our Saviour, and to believe in 
him. Howbeit these are not the works of nature, 
but of grace. 

He, therefore, that endeavours to attain these 
things by works, shutteth the way to the gospel, to 
faith, grace, Christ, God, and all things that help 
unto salvation. Again, nothing is necessary in or- 
der to accomplish good works but justification ; and 
he that hath attained it performs good works, and 
not any other. Hereof it sufficiently appears that 
the beginning, the things following, and the order of 
man's salvation are after this sort ; first of all it is 
required that thou hear the word of God, next that 
thou believe, then that thou work, and so at last 
become saved and happy. He that changes this 
order, without doubt is not of God. Paul also de- 
scribes this, saying, Rom. x. " Whosoever shall 
call upon the name of the Lord shall be saved. 
How then shall they call on him in whom they have 
not believed 1 and how shall they believe in him of 
whom they have not heard 1 and how shall they 



LUTHER S SERMONS. 



33 



hear without a preacher 1 and how shall they preach 
except they be sent V 

Christ teaches us to pray the Lord of the harvest, 
to send forth labourers into his harvest ; that is, sincere 
preachers. When we hear these preach the true 
word of God, we may believe ; which faith justifies a 
man, and makes him godly indeed, so that he now 
calls upon God in the spirit of holiness, and works 
nothing but that which is good, and thus becomes a 
man saved. Thus he that believeth shall be saved ; 
but he that worketh without faith is condemned ; 
as Christ saith, he that doth not believe shall be 
condemned, from which no works shall deliver him. 
Some say, I will now endeavour to become honest ; it 
is meet surely that we study to lead an honest life, and 
to do good works. But if one ask them how we may 
apply ourselves unto honesty, and by what means 
we may attain it, they answer, that we must fast, 
pray, frequent temples, avoid sins, &c. Whereby 
one becomes a Chatterhouse Monk, another chooses 
some other order of Monks, and another is conse- 
crated a priest : some torment their flesh by wear- 
ing hair cloth, others scourge their bodies with whips, 
others afflict themselves in a different manner ; but 
these are of Cain's progeny, and their works are 
no better than his : for they continue the same that 
they were before, ungodly, and without justification ; 
there is a change made of outward works only, of 
apparel, of place, &c. 

They scarce think of faith, they presume only on 
such works as seem good to themselves, thinking 
by them to get to heaven. But Christ said, enter 
in at the straight gate, for I say unto you, many seek 
to enter in and cannot. Why is this 1 because they 
know not what this narrow gate is : for it is faith, 
which altogether annihilates or makes a man appear 
as nothing in his own eyes, and requires him not to 
trust in his own works, but to depend upon the grace 



84 luther's sezhqns. 

of God, and be prepared to leave and suffer all 
things. Those holy ones of Cain's progeny, think 
their good works are the narrow gate ; and are not, 
therefore, extenuated or made less, whereby they 
might enter. 

When we begin to preach of faith, to those that 
believe altogether in works, they laugh and hiss at 
us, and say, dost thou count us as Turks and He a 
thens, whom it behooves now first to learn faith ] is 
there such a company of priests, monks, and nuns, 
and is not faith known 1 who knoweth not what he 
ought to believe 1 even sinners know that. Being 
after this sort animated and stirred up, they think 
themselves abundantly endued with faith, and that 
the rest is now to be finished and made perfect by 
works. They make so small and slender account 
of faith, because they are ignorant what faith is, and 
that it alone doth justify. They call it faith, be- 
lieving those things which they have heard of Christ : 
this kind of faith the devils also have, and yet they 
are not justified. But this ought rather to be called 
an opinion of men. To believe those things to be 
true which are preached of Christ, is not sufficient 
to constitute thee a christian, but thou must not 
doubt that thou art of the number of them unto 
whom all the benefits of Christ are given and exhi- 
bited ; which he that believes must plainly confess, 
that he is holy, godly, righteous, the son of God, and 
certain of salvation ; and that by no merit of his own, 
but by the mere mercy of God poured forth upon 
him for Christ's sake : which he believes to be so 
rich and plentiful, as indeed it is, that although he be 
as it were drowned in sin, he is notwithstanding 
made holy, and become the son of God. 

Wherefore take heed that thou nothing doubt, 
that thou art the son of God, and therefore made 
righteous by his grace ; let all fear and care be done 
away. However thou must fear and tremble that 



luther's sermons. 



35 



thou mayest persevere in this way unto the end ; but 
thou must not do this as though it consisted in thy 
own strength, for righteousness and salvation are of 
grace, whereunto only thou must trust. But when 
thou knowest that it is of grace alone, and that thy 
faith also is the gift of God, thou shalt have cause to 
fear, lest some temptation violently move thee from 
this faith. 

Every one by faith is certain of this salvation : but 
we ought to have care and fear that we stand and 
persevere, trusting in the Lord, and not in our own 
strength. When those of the race of Cain hear 
faith treated of in this manner, they marvel at our 
madness as it seems to them. God turn us from 
this way, say they ; that we should affirm ourselves 
holy and godly, far be this arrogance and rashness 
from us : we are miserable sinners, we should be 
mad, if we should arrogate holiness to ourselves. 
Thus they mock at true faith, and count such doc- 
trine as this execrable errour ; and thus try to 
extinguish the gospel. These are they that deny 
the faith of Christ, and persecute it throughout the 
whole world ; of whom Paul speaks, 1 Tim. iv. " In 
the latter times many shall depart from the faith," 
&c. for we see by these means that true faith lies 
every where oppressed ; it is not preached, but 
commonly disallowed and condemned. 

The pope, bishops, colleges, monasteries, and 
universities, have more than five hundred y ^ars 
persecuted it with one mind and consent most obsti- 
nately ; which has been the means of driving many 
to hell. If any object against the admiration, or 
rather the mad senselessness of these men, if we 
count ourselves even holy, trusting the goodness of 
God to justify us, or as David prayed, "Preserve 
thou me, O Lord, for I am holy," Ps. 86. or as Paul 
saith, " The spirit of God beareth witness with our 
spirit, that we are the children of God thev an- 



So 



luther's sermons. 



swer, that the prophet and apostlewould not teach us in 
these words, or give us an example which we should 
follow, but that they being particularly and specially 
enlightened, received such revelation of themselves. 
In this way they misrepresent the scripture, which 
affirms that they are holy, saying, that such doctrine 
is not written for us, but that it is rather peculiar 
miracles, which do not belong to all. This forged 
imagination we account of, as having come from 
their sickly brain. Again, they believe that they 
shall be made righteous and holy by their own 
works, and that because of them God will give them 
salvation and eternal blessedness. 

In the opinion of these men it is a christian duty 
to think that we shall be righteous and saved be- 
cause of our works ; but to believe that these things 
are given by the grace of God, they condemn as 
heretical; attributing that to their own works, which 
they do not attribute to the grace of God. They 
that are endued with true faith, and rest upon the 
grace of the Lord, rejoice with holy joy, and apply 
themselves with pleasure to good works, not such 
as those of Cain's progeny do, as feigned prayers : 
fasting, base and filthy apparel, and such like trifles, 
but to true and good works whereby their neigh- 
bours are profited. 

Perhaps some godly man may think, if the matter 
be so, and our works do not save us, to what end 
qre so many precepts given us, and why doth God 
require that they be obeyed % The present text of 
the apostle will give a solution of this question and 
upon this occasion we will give an exposition there- 
of. The Galatians being taught of Paul the faith 
of Christ, but afterwards seduced by false apostles, 
thought that our salvation must be finished and made 
perfect by the works of the law ; and that faith alone 
doth not suffice. These Paul calls back again from 
works unto faith with great diligence ; plainly pro- 



luther's sermons. 



37 



ving that the works of the law which go before faith, 
make us only servants, and are of no importance to- 
ward godliness and salvation ; but that faith makes 
us the sons of God, and from thence good works 
without constraint forthwith plentifully flow. 

But here we must observe the words of the apos- 
tle ; he calls him a servant that is occupied in works 
without faith, of which we have already treated at 
large : but he calls him a son which is righteous by 
faith alone. The reason is this, although the ser- 
vant apply himse-if to good works, yet he does it not 
with the same mind as doth the son ; that is, with a 
mind free, willing, and certain that the inheritance 
and all the good things of the Father are his ; but 
does it as he that is hired in another man's house, 
who hopes not that the inheritance shall come to 
him. The works indeed of the son and the servant 
are alike ; and almost the same in outward appear- 
ance ; but their minds differ exceedingly : as Christ 
saith, " The servant abideth not in the house forever, 
but the son abideth ever." John via. 

Those of Cain's progeny want the faith of sons, 
which they confess themselves ; for they think it 
most absurd, and wicked arrogancy, to affirm them- 
selves to be the sons of God, and holy ; therefore as 
they believe, even so are they counted before God ; 
they neither become holy or the sons of God, never- 
theless they are exercised with the works of the law, 
wherefore they are and remain servants forever. 
They receive no reward except temporal things ; 
such as quietness of life, abundance of goods, dig- 
nity, honour, &c. which we see to be common 
among the followers of popish religion. But this is 
their reward, for they are servants, and not sons ; 
wherefore in death they shall be separated from all 
good things, neither shall any portion of the eternal 
inheritance be theirs who in this life would believe 
nothing thereof. We perceive, therefore, that ser- 
4 



38 



LUTHER S SERMONS. 



rants and sons are not unlike in works, but in mind 
and faith they have no resemblance. 

The apostle endeavours here to prove that the 
law with all the works thereof makes us but mere 
servants, if we have not faith in Christ ; for this 
alone makes us sons of God. It is the word of 
grace followed by the Holy Ghost, as it is showed in 
many places, especially in Acts x. where we read of 
the Holy Ghost falling on Cornelius and his family, 
while hearing the preaching of Peter. Paul teaches, 
Rom. iii. 7. that no man is justified before God by 
the works of the law ; for sin only cometh by the 
law. He that trusts in works, condemns faith as the 
most pernicious arrogancy and errour of all others. 
Here thou seest plainly that such a man is not righ- 
teous, being destitute of that faith and belief which 
is necessary to make him acceptable before God and 
his Son ; yea, he is an enemy to this faith, and there- 
fore to righteousness also. Thus it is easy to under- 
stand that which Paul saith, that no man is justified 
before God by the works of the law. 

The worker must be justified before God, before 
he can work any good thing. Men judge the worker 
by the works ; God judges the works by the worker. 
The first precept requires us to acknowledge and 
worship one God, that is, to trust in him alone, 
which is the true faith whereby we become the sons 
of God. Thou canst not be delivered from the evil 
of infidelity by thy own power, nor by the power of 
the law ; wherefore all thy works which thou doth 
to satisfy the law, can be nothing but works of the 
law ; of far less importance than to be able to justify 
thee before God ; who counteth them righteous only, 
which truly believe in him ; for they that acknow- 
ledge him the true God, are his sons, and do truly 
fulfil the law. If thou shouldst even kill thyself by 
working, thy heart cannot obtain this faith thereby, 
for thy works are even a hinderance to it, and cause 
thee to persecute it. 



luther's sermons. 



S3 



He that studieth to fulfil the law without faith, is 
afflicted for the devil's sake ; and continues a perse- 
cutor both of faith and the law, until he come to 
himself, and cease to trust in his own works ; he 
then gives glory to God who justifies the ungodly, 
and acknowledges himself to be nothing, and sighs 
for the grace of God, of which he knows that he 
has need. Faith and grace now fill his empty mind, 
and satisfy his hunger ; then follow works which are 
truly good ; neither are they works of the law, but 
of the spirit, of faith and grace : they are called in 
the scripture, the works of God which he worketh 
in us. 

Whatsoever we do of our own power and strength, 
that is not wrought in us by his grace, without doubt 
is a work of the law, and avails nothing toward jus- 
tification ; but is displeasing to God, because of the 
infidelity wherein it is done. He that trusts in works 
does nothing freely and with a willing mind ; he 
would do no good work at all if he were not com- 
pelled by the fear of hell, or allured by the hope 
of present good. Whereby it is plainly seen that 
they strive only for gain, or are moved with fear, 
showing that they rather hate the law from their 
hearts, and had rather there were no law at all : an 
evil heart can do nothing that is good. This evil 
propensity of the. heart, and unwillingness to do 
good, the law betrays, when it teaches that God 
does not esteem the works of the hand, but those of 
the heart. 

Thus sin is known by the law, as Paul teaches ; 
for we learn thereby that our affections are not placed 
on that which is good ; this ought to teach us not to 
trust in ourselves, but to long after the grace of God, 
whereby the evil of the heart may be taken away, 
and we become ready to do good works, and love 
the law voluntarily ; not for fear of any punish- 
ment, but for the love of righteousness. By this 



40 luther's sermons. 

means one Is made of a servant, a son; of a slave, 
an heir. 



SERMON II. 
Being a continuation of the first. 

We shall now come to treat more particularly ot 
the tdxt. Verse 1. "The heir, as long as he is a 
child, differeth nothing from a servant, though he be 
lord of all." We see that the children unto whom 
their parents have left some substance, are brought 
up no otherwise than if they were servants. They 
are fed and clothed with their goods, but they are 
not permitted to do with them, nor use them accord- 
ing to their own minds, but are ruled with fear and 
discipline of manners, so that even in their own in- 
heritance they live no otherwise than as servants. 
After the same sort it is in spiritual things. God 
made with his people a covenant, when he promised 
that in the seed of Abraham, that is in Christ, all 
nations of the earth should be blessed ; Gen. xxii. 
That covenant was afterwards confirmed by the 
death of Christ, and revealed and published abroad 
by the preaching of the gospel. For the gospel is 
an open and general preaching of this grace, that in 
Christ is laid up a blessing for all men that believe. 

Before this covenant is truly opened and made 
manifest to men, the sons of God live after the man- 
ner of servants under the law ; and are exercised 
with the works of the law, although they cannot be 
justified by them ; they are true heirs of heavenly 
things, of this blessing and grace of the covenant ; 
although they do not as yet know or enjoy it. Those 
that are justified by grace, cease from the works of 
the law, and come unto the inheritance of justifica- 



luther's sermons. 



41 



tion ; they then freely work those things that are 
good, to the glory of God and benefit of their neigh- 
bours. For they have and possess it by the cove- 
nant of the father, confirmed by Christ, revealed, 
published, and as it were delivered into their hands 
by the gospel, through the grace and mercy of God. 

This covenant, Abraham, and all the fathers 
which were endued with true faith, had no otherwise 
than we have : although before Christ was glorified, 
this grace was not openly preached and published : 
they lived in like faith, and therefore obtained the 
like good things. They had the same grace, bless- 
ing and covenant that we have ; for there is one Fa- 
ther and God over all. Thou seest that Paul here, 
as in almost all other places, treats much of faith ; 
that we are not justified by works, but by faith alone. 
There is no good thing which is not contained in this 
covenant of God ; it gives righteousness, salvation, 
and peace : by faith the whole inheritance of God is 
at once received. From thence good works come ; 
not meritorious, whereby thou mayest seek salvation, 
but which with a mind already possessing righte- 
ousness, thou must do with great pleasure to the 
profit of thy neighbours. 

Verse 2. " But is under tutors and governours 
until the time appointed of the father." Tutors and 
governours are they which bring up the heir, and so 
rule him and order his goods, that he neither waste 
his inheritance by riotous living, nor his goods perish 
or be otherwise consumed. They permit him not to 
use his goods at his own will or pleasure, but suffer 
him to enjoy them as they shall be needful and pro- 
fitable to him. They keep him at home, and instruct 
him whereby he may long and comfortably enjoy his 
inheritance : but as soon as he arrives to the years 
of discretion and judgement, it cannot but be griev- 
eus to him to live in subjection to the commands and 
will of another. 

4* 



42 



luther's sermons. 



In the same manner stands the case of the chil- 
dren of God, which are brought up and instructed 
under the law, as under a master, in the liberty of 
sons. The law profits them in this, that by the fear 
of it, and the punishment which it threatens, they 
are driven from sin, at least from the outward work : 
by it they are brought to a knowledge of themselves, 
and that they do no good at all with a willing and 
ready mind as becomes sons ; whereby they may 
easily see what is the root of this evil, and what is 
especially needful unto salvation ; to wit, a new and 
living spirit to that which is good : which neither the 
law nor the works of the law is able to give ; yea, 
the more they apply themselves to it, the more un- 
willing they find themselves to work those things 
which are good. 

Here they learn that they do not satisfy the law, 
although outwardly they live according to' its pre- 
cepts. They pretend to obey it in works, although 
in mind they hate it ; they pretend themselves righ- 
teous, but they remain sinners. These are like unto 
those of Cain's progeny, and hypocrites ; whose 
hands are compelled to do good, but their hearts 
consent unto sin and are subject thereto. To know 
this concerning one's self is not the lowest degree 
toward salvation. Paul calls such constrained works, 
the works of the law ; for they flow not from a 
ready and willing heart ; howbeit the law does not 
require works alone, but the heart itself ; wherefore 
it is said in the first Psalm of the blessed man, "But 
his delight is in the law of the Lord : and in his law 
doth he meditate day and night." Such a mind the 
law requires, but it gives it not ; neither can it of its 
own nature : whereby it comes to pass, that while 
the law continues to exact it of a man, and con- 
demns him as long as he hath not such a mind, as 
being disobedient to God, he is in anguish on every 
side ; his conscience being grievously terrified. 



LUTHER S SERMONS, 



43 



Then indeed is he most ready to receive the grace 
of God ; this being the time appointed by the Father 
when his servitude shall end, and he enter into the 
liberty of the sons of God. For being thus in dis- 
tress, and terrified, seeing that by no other means he 
can avoid the condemnation of the law, he prays to 
the Father for grace ; he acknowledges his frailty, 
he confesses his sin, he ceases to trust in works, and 
humbles himself, perceiving that between him and a 
manifest sinner, there is no difference at all except 
of works, that he hath a wicked heart even as every 
other sinner hath. The condition of man's nature 
is such, that it is able to give to the law, works only, 
and not the heart : an unequal division, truly, to 
dedicate the heart, which incomparably excels all 
other things, to sin, and the hand to the law : which 
is offering chaff to the law, and the wheat to sin ; 
the shell to God, and the kernel to satan. Whose 
ungodliness if one reprove, they become enraged, 
and would even take the life of innocent Abel, 
and persecute all those that follow the truth. 

Those that trust in works, seem to defend them to 
obtain righteousness ; they promise to themselves a 
great reward for this, by persecuting hereticks and 
blasphemers, as they say, which seduce with errour, 
and entice many from good works. But those that 
God hath chosen, learn by the law how unwilling 
the heart is to conform to the works of the law ; they 
fall from their arrogancy, and are by this knowledge 
of themselves brought to see their own unworthiness. 
Hereby they receive that covenant of the eternal 
blessing and the Holy Ghost, which renews the 
heart : whereby they are delighted with the law, and 
hate sin ; and are willing and ready to do those things 
which are good. This is the time appointed by the 
Father, when the heir must no longer remain a ser- 
vant, but a son ; being led by a free spirit, he is no 
more kept in subjection under tutors and governours 



44 



luther's sermons. 



after the manner of a servant ; which is even that 
which Paul teaches in the following : 

Verse 3. " Even so we, when we were children, 
were in bondage under the elements of the world." 
By the word elements, thou mayest here understand 
the first principles or law written ; which is as it 
were the first exercises and instructions of holy 
learning ; as it is said in Heb. v, " As concerning 
the time ye ought to be teachers, ye have need that 
one teach you again which be the first principles of 
the oracles of God." And Col. ii. " Beware lest 
any man spoil you through philosophy and vain de- 
ceit, after the tradition of men, after the rudiments 
of the world." Again, Gal. iv. " How turn ye again 
to the weak and beggarly elements, whereunto ye 
desire again to be in bondage." 

Here Paul calls the law, rudiments ; because 
it is not able to perform that righteousness which 
it requires. For whereas it earnestly requires a 
heart and mind given to godliness, nature is not 
able to satisfy it : herein it makes a man feel his 
poverty, and acknowledge his infirmity : it requires 
that of him by right, which he has not, neither is 
able to have. " The letter killeth, but the spirit 
giveth life." 2 Cor. iii. Paul calls them the rudi- 
ments of the world, which, not being renewed by 
the spirit, only perform worldly things ; to wit. in 
places, times, apparel, persons, vessels, and such 
like. But faith rests not in worldly things, but in the 
grace, word, and mercy of God : counting alike, 
days, meats, persons, apparel, and all things of this 
world. 

None of these by themselves either help or hin- 
der godliness or salvation. With those of Cain's 
progeny, faith neither agrees in name or any thing 
else : one of them eats flesh, another abstains from 
it ; one wears black apparel, another white ; one 
keeps this day holy, and another that : every one 



luther's sermons. 



45 



has his rudiments, under which he is in bondage: all 
of them are addicted to the things of the world, 
which are frail and perishable. Against these Paul 
speaks, Col. ii. " Wherefore, if ye be dead with 
Christ from the rudiments of the world, why, as 
though living in the world, are ye subject to ordi- 
nances : touch not, taste not, handle not, which all 
are to perish with the using, after the command- 
ments and doctrines of men. Which things have 
indeed a show of wisdom in will-worship and hu- 
mility, and neglecting of the body ; not in any ho • 
nour to the satisfying of the flesh." 

By this and other places above mentioned, it is 
evident that monasteries and colleges, whereby we 
measure the state of spiritual men as we call them, 
plainly disagree with the gospel and christian liber- 
ty : and therefore it is much more dangerous to live 
in this kind of life, than among the most profane 
men. All their works are nothing but rudiments 
and ordinances of the world ; neither are they chris- 
tians but in name, wherefore all their life and holi- 
ness are sinful and most detestable hypocrisy. The 
fair show of feigned holiness which is in those ordi- 
nances, does, in a marvellous and secret manner, 
withdraw from faith, more than those manifest and 
gross sins of which open sinners are guilty. Now 
this false and servile opinion, faith alone takes away, 
and teaches us to trust in, and rest upon, the grace 
of God, whereby is given freely that which is need- 
ful to work all things. 

Yerse 4. " But when the fulness of the time was 
come, God sent forth his Son, made of a woman, 
made under the law ; Verse 5. To redeem them 
that were under the law, that we might receive the 
adoption of sons." After Paul had taught us that 
righteousness and faith cannot come to us by the 
law, neither can we deserve it by nature, he shows 
us by whom we obtain it ; and who is the author of 



46 



luther's sermons. 



our justification. The apostle saith, "When the 
fulness of the time was come here Paul speaks of 
the time which was appointed by the Father to the 
son, wherein he should live under tutors, &c. This 
time being come to the Jews, and ended, Christ 
came in the flesh ; so it is daily fulfilled to others, 
when they come to the knowledge of Christ, and 
change the servitude of the law for the faith of sons. 
Christ for this cause came unto us, that believing in 
him, we may be restored to true liberty ; by which 
faith they of ancient times also obtained the liberty 
of the spirit. 

As soon as thou believest in Christ, he comes to 
thee, a deliverer and Saviour ; and now the time of 
bondage is ended ; as the apostle saith, the fulness 
thereof is come. This surely is very copious, and 
contains divers things most worthy of notice ; so that 
I greatly fear it will not be handled by us according to 
the importance of the subject. It teaches that it is not 
sufficient to believe that Christ has come, but we must 
believe also that he was sent from God, that he is the 
Son of God, and also very man ; that he was born of a 
virgin, who hath alone fulfilled the law, and that not 
for himself, but for us ; that is, for our salvation. 

Let us weigh and consider these things in order : 
First, it is suff ciently taught in the gospel of John, 
that Christ is the Son of God ; which he that be- 
lieveth not, is in a most miserable state ; as Christ 
himself says, John viii. " Except ye believe that I 
am he, ye shall die in your sins and John i. " In 
him was life, and the life was the light of men !" It 
is not the will of God that we should believe or put 
our trust in any other thing, neither doth this honour 
belong to any other ; we must believe that he is the 
very truth, and that without him we can neither live 
nor obtain salvation. The apostle saith, " God sent 
forth his Son ;" it is thereby manifest that he existed, 
before he was made man. If he be the Son, he is 



luther's sermons. 



more than a man or an angel ; and as they are the 
highest, surely he must be the true God. Again, 
seeing that he is sent of God, and is his Son, he 
must needs be another person ; so the apostle 
teaches here, the Father and the Son are one God, 
and two persons. Of the Holy Ghost we shall 
speak hereafter. 

The second thing which ought here to be consi- 
dered, is, that Christ is very man, and the son of 
man. Thus Paul teaches when he saith, " made of 
a woman for surely that which is made or born of 
a woman, is man ; thus it is necessary that we be- 
lieve as the Lord himself declares ; John vi. " Ex- 
cept ye eat the flesh of the Son of man, and drink 
his blood, ye have no life in you :" but to eat 
his flesh and drink his blood, is nothing else than to 
believe that Christ took these upon him, and did also 
yield them up to death for our sake. This is that 
covenant which was promised to Abraham ; "In 
thy seed shall all the nations of the earth be blessed." 
Gen. xxii. Christ is this seed, and therefore the true 
son of Abraham's flesh and blood. Hereby it ap- 
pears that those prevail nothing, who make a way 
unto themselves, to come to God by their own works 
and godliness ; and neglecting Christ, strive to come 
directly to God, as do the Turks an^ Jews. But 
Christ alone is the mediator and blessed seed, by 
whom thou must receive blessings, otherwise thou 
shalt continue forever in malediction. 

Christ himself saith, John vi. " No man cometh 
to the Father but by me." The nature of God is 
higher than that which we are able to attain unto ; 
wherefore he hath humbled himself, and taken upon 
him that nature which is best known, and most fa- 
miliar to us ; to wit, even our own. Here he looks 
for us, here he will receive us ; he that will seek him 
here shall find him ; he that asks shall be heard ; 
here is the throne of grace and true mercy seat, from 



48 



luther's sermons. 



which none are driven that with true faith resort to 
it. They who neglect him, as though he were made 
man for nought, and in the mean time pray to God 
without a mediator, shall pray, but none shall help 
them ; they shall cry, but none shall hear them. 
* The third thing which is here set forth for us to be- 
lieve, is, that Mary the mother of Jesus was a virgin. 
This Paul affirms, when he says that he was made 
of a woman, and not of a man. The covenant of 
God promised to Abraham required these two 
things ; that Christ should be the true son of Abra- 
ham, that is, his seed, flesh and blood ; and that he 
should also be born free from sin. Thus it was 
brought to pass, that he should of Mary, being very 
woman, and the daughter of Abraham, be born very 
man, and the right offspring of Abraham ; and that 
he should also be born without the commixion of 
man ; a virgin having conceived by means of the 
Holy Ghost, it came to pass, that Christ became the 
true seed of Abraham, and yet free from all conta- 
gion of Adam ; and is also the author of eternal 
blessing to them that believe. 

The fourth thing to be considered in this place, is, 
that Christ hath satisfied the law for us ; which he 
witnesseth of himself, Mat. v. "I am not come to 
destroy the law, but to fulfil it." This also the con- 
dition of the covenant requires ; for if by this seed 
of Abraham all men must be delivered from the 
curse, it is necessary that by it the law be fulfilled 
Men are by nature the children of wrath, and sub- 
ject to the curse, it must needs be accursed, what- 
soever they do ; for it is before proved at large, that 
he which is evil, can work nothing that is good : like- 
wise, that we can do nothing that God will approve, 
unless we ourselves be approved of him before. , 

The law requires the heart, which cannot be per- 
formed by them that are not as yet regenerated by 
the spirit ; therefore it must needs be that all the 



luther's sermons. 



49 



sons of Adam are guilty of transgressing the law ; 
and unless Christ perform that which the law re- 
quires of them, they must perish by the curse 
thereof. When Christ went about to show that the 
law required the heart, and to condemn the works 
which proceeded not from a heart that is godly and 
consenting to the law, he was accused of the Phari- 
sees, of having come to destroy the law. In order 
to take away this false opinion, he said, " Think not 
that I am come to destroy the law, for I am not 
come to destroy, but to fulfil ;" yea, and I will give 
a spirit unto them that are mine, which shall justify 
their hearts by faith, and incline them to truly good 
works. 

The same is usual with Paul also ; who, when he 
had rejected the works of the law, and extolled faith, 
answeiing such an objection, saith, Rom. iii. "Do 
we then make the law of no effect 1 God forbid ; 
yea, wo establish the law :" for we teach that the 
fulfilling of the law is by Christ. The like objections 
are frequently made to us, as though we forbid good 
works, when we disallow of monasteries and their 
works, and teach that they must first by faith become 
good and approved of God ; whereby they may af- 
terwards do truly good works, by which their flesh 
may be chastised, and their neighbours benefitted. 

As the law stays us with threatenings and promi- 
ses, we oftentimes abstain from evil, and do those 
things that are good ; howbeit, we do them not for 
the love of goodness and hatred of evil, but for fear 
of punishment, and in anticipation of reward : 
wherefore being left to ourselves, we are servants of 
the law ; neither do we hear it any otherwise than 
servants do their hard and cruel master. But those 
that are not under the law, that is, are not against 
their wills in subjection to it, do good works and ab- 
stain from evil, being neither terrified by the threat- 
enings, nor allured with the promises thereof; they 
5 



50 



luth-er's sermons. 



voluntarily bear a love to honesty, and hate that 
which is dishonest ; being from their hearts delight- 
ed with the law of God, they desire to live no other- 
wise than the law commands. 

Those that are such, are sons ; whom, not nature, 
but that blessed seed of Abraham, that is, Christ, 
could make such ; renewing by his grace and spirit 
the hearts of them that believe in him : wherefore 
not to be under the law, is not to be free from it, 
that they may do those things that are contrary to 
it, but it is to do good and abstain from evil, not 
through compulsion, but by free love and with plea- 
sure, even as if the law did not command them. 
This is the true liberty of a christian, and the 'deli- 
verance of him from the law ; whereof Paul speaks, 
1 Tim. i. " The laAv is not made for a righteous 
man," &c. which is as much as if he had said, a 
righteous man of his own accord doth good, and ab- 
stains from evil, having no regard either to rewards 
or punishments ; and Rom. vi. " Ye are not under 
the law, but under grace ;" that is, ye are sons, not 
servants ; and also Rom. viii. " For ye have not re- 
ceived the spirit of bondage again to fear ; but ye 
have received the spirit of adoption." 

Theftfth thing thatPaulhere commands for ustobe- 
lieve, is, that Christ for our sake was made under the 
law, that he might deliver us from the bondage of it ; 
and of unwilling servants, make us free sons. Paul 
saith, speaking of Christ, " He was made under the 
law, that he might redeem them which were underthe 
law ;" that is, might deliver them from the law. He 
delivers them from it, not by abolishing it, but by ful- 
filling it ; giving a free spirit which shall do all things 
willingly without any respect to its promises or threat- 
enings. This was the condition of Adam and Eve be- 
fore they had sinned. But by what means is this spirit 
given and liberty obtained 1 no otherwise than by 
faith ; for he that truly believes that Christ came for 



luther's sermons. 



51 



this cause, that he might deliver us from the law, and 
that he hath already delivered him, he, I say, hath in- 
deed received the spirit of liberty, and doth verily obtain 
that which he believeth ; for both faith and the spirit 
come tog-ether. 

When the angel went into tne prison to deliver 
Peter, both of them were in the prison together : 
Peter was there, being cast in Dy Herod, not of his 
own accord ; but the angel went in of his own ac- 
cord, wherefore it was free for him to go forth whene- 
ver he pleased : he was there for Peter's sake, and 
not for his own ; whom when Peter heard and fol- 
lowed, it was free for him also to go forth out of the 
prison. The prison here represents the law ; Peter 
our conscience ; and the angel Christ. Christ be- 
ing absent, our conscience is held captive by the law; 
being unwilling of itself, it is moved unto good things 
by the threatenings and promises thereof. The keep- 
ers of the prison are the teachers which declare the 
force of the law to us. So we, being bound in the 
prison of the law, Christ comes to us and makes 
himself subject to the law, and does the works of 
the law with his own accord ; yea, and doth them 
for our sake, that he may join us unto him. 

If now we cleave to him, and follow him, we go 
forth ; but this cleaving to, and following him, is 
nothing else than to believe in him, and not to doubt 
that he became man, and was made subject to the 
law for our salvation ; whereby he makes us ready 
and willing to do with pleasure all things that the 
law requires. The greater our faith is, the more 
ready and willing our mipds are to do those things 
that God commands : this is the true deliverance 
from the law, and from the condemnation of sin and 
death. By faith we must pass from sin and death, 
to righteousness and life. Unless we understand the 
nature of faith, we shall be but little benefitted by the 
writings of Paul. 



52 



LUTHER'S SERMONS. 



Verse 6. " And because ye are sons, God hath 
sent forth the spirit of his son into your hearts, cry- 
ing, Abba, Father." Here we see plainly that the 
Holy Ghost cometh to the saints, not by works, but 
by faith alone. Sons believe, while servants only 
work ; sons are free from the law, servants are held 
under the law ; as appears by those things that have 
been before spoken. But how comes it to pass that 
he saith, " because ye are sons, God hath sent forth 
the spirit," &c. seeing it is before said, that by the 
coming of the spirit we are changed from servants to 
sons : but here, as though we could be sons before 
the coming of the spirit, he saith, " because ye are 
sons," &c. To this question we must answer, that 
Paul speaks here in the same manner that he did be- 
fore ; that is, before the fulness of the time came, 
we were in bondage under the rudiments of the 
world : all th-at shall become sons, are counted in 
the place of sons with God : therefore he saith 
rightly, " because ye are sons ;" that is, because the 
state of sons is appointed to you from everlasting, 
" God hath sent forth the spirit of his son ;" to wit, 
that he might finish it in you, and make you such as 
he hath long since of his goodness determined that 
he would make you. 

Now if the Father give unto us his spirit, he will 
make us his true sons and heirs, that we may with 
confidence cry with Christ, Abba, Father ; being his 
brethren and fellow heirs. The apostle has well set 
forth the goodness of God which makes us partakers 
with Christ, and causes us to have all things common 
with him, so that we live and are led by the same 
spirit. These words of the apostle show that the 
Holy Ghost proceeds from Christ, as he calls him 
his spirit. God hath sent forth the spirit of his Son, 
that is, of Christ ; for he is the spirit of God, and 
comes from God to us, and not ours ; unless one 
will say after this manner, " my holy spirit," as we 



luther's sermons. g3 

say, "my God," "my Lora," &c. As he is said 
to be the holy spirit of Christ, it proves him to be 
God of whom that spirit is sent, therefore it is 
counted his spirit. 

Christians may perceive by this, whether they 
have in themselves the Holy Ghost : to wit, the spi- 
rit of sons ; whether they hear his voice in their 
hearts: for Paul saith, he crieth in the hearts which 
he nossesseth, Abba, Father; he saith also, Rom. viii. 
" We have received the spirit of adoption, whereby 
we cry Abba, Father." Thou hearest this voice 
when thou fmdest so much faith in thyself, that thou 
dost assuredly without doubting presume that not 
only thy sins are forgiven thee, but also that thou art 
the beloved son of God ; which being certain of 
eternal salvation, durst both call him Father, and be 
delighted in him with a joyful and confident heart. 
To doubt these things, brings a reproach upon the 
death of Christ, as though he had not obtained all 
things for us. 

It may be that thou slialt be so tempted, as to fear 
and doubt, and think plainly that God is not a fa- 
vourable Father, but a wrathful revenger of sins ; 
as it happened with Job and many other saints : but 
in such a conflict, this trust and confidence that thou 
art a son, ousht to prevail and overcome. It is said, 
Rom. viii. " The spirit itself maketh intercession for 
us with groanings which cannot be uttered; and that 
he beareth witness with our spirit, that we are the 
children of God." How can it therefore be that our 
hearts should not hear this cry and testimony of the 
spirit 1 But if thou dost not feel this cry, take heed 
that thou be not slothful and secure ; pray constant- 
ly, for thou art in an evil state. 

Cain saith, Gen. iv. " My punishment is greater 
than I can bear. Behold, thou hast driven me out 
this day from the face of the earth ; and from thy 
face shall I be hid ; and it shall come to pass, that 
5* 



54 



LUTHER 3 SERMONS. 



every one that findeth me shall slay me." This is a 
dreadful and terrible cry, which is heard from all 
Cain's progeny ; all such as trust to themselves and 
their own works ; who put not their trust in the Son 
of God, neither consider that he was sent from the 
Father, made of a woman under the law ; much 
less that all these things were done for their salva- 
tion. And while their ungodliness is not herewith 
content, they begin to persecute even the sons of 
God ; and grow so cruel, that after the example of 
their father Cain, they cannot rest until they slay 
their righteous brother Abel : wherefore the blood 
of Christ continually cries out against them nothing 
but punishment and vengeance ; but for the heirs of 
salvation, it cries by the spirit of Christ for nothing 
but grace and reconciliation. 

The apostle here uses a Syrian and Greek word ; 
saying, Abba, Pater. This word Abba, in the Syrian 
tongue, signifies a father ; by which name the chief 
of monasteries are still called ; and by the same 
name, Heremites in time past, being holy men, called 
their presidents : at last, by use, it was also made a 
Latin word. Therefore that which Paul saith, is as 
much as, Father, Father; or if thou hadst rather, 
" my Father." 

Verse 7. " Wherefore thou art no more a servant, 
but a son, and if a son, then an heir of God through 
Christ." He saith, that after the coming of the spirit, 
after the knowledge of Christ, " thou art not a ser- 
vant." A son is free and willing, a servant is compel- 
led and unwilling: a son liveth and resteth in faith, a 
servant in works. Therefore it appears that we cannot 
obtain salvation of God by works ; but before thou 
workest that which is acceptable to him, it is neces- 
sary that thou receive salvation ; then good works 
will freely flow, to the honour of thy heavenly 
Father, and to the profit of thy neighbours ; without 
any fear of punishment, or looking for reward. 



luther's sermons. 



55 



If this inheritance of the Father be thine by faith, 
surely thou art rich in all things, before thou hast 
wrought any thing. It is said, 1 Peter i. Your sal- 
vation is prepared and reserved in heaven, to be 
showed in the last time ; wherefore the works of a 
christian ought to have no regard to merit, which is 
the manner of servants, but only for the use and 
benefit of our neighbours, whereby we may truly 
live to the glory of God. Lest that any think that 
so great an -inheritance cometh to us without cost, 
(although it be given to us without our cost or merit,) 
yet it cost Christ a dear price ; who, that he might 
purchase it for us, was made under the law, and sa- 
tisfied it for us, both by life and also by death. 

Those benefits which from love we bestow upon 
our neighbour, come to him freely, without any 
charges or labour of his ; notwithstanding they cost 
us something ; even as Christ hath bestowed those 
things which are his upon us. Thus hath Paul called 
back the Galatians from the teachers of works, which 
preached nothing but the law, perverting the gospel 
of Christ. Which things are very necessary to be 
marked of us also : for the pope, with his prelates 
and monks, hath for a long time intruded, urging his 
laws, which are foolish and pernicious, disagreeing 
in every respect with the word of God ; seducing 
almost the whole "world from the gospel of Christ, 
and plainly extinguishing the faith of sons ; as the 
scripture hath in divers places manifestly prophesied 
of his kingdom. Wherefore let every one that de- 
sires salvation, diligently take heed of him and his 
followers, no otherwise than satan himself. 



56 



luther's sermons. 



SERMON III. 

Luke X. From the 23«Z to the 37th verse, inclusive. 

23 And he turned him unto his disciples, and said privately 
Blessed are the eyes which see the things which ye see. 

24 For I tell you, That many prophets and kings have de- 
sired to see those things which ye see, and have not seen 
them ; and to hear those things which ye hear, and have not 
heard them. 

25 And behold, a certain lawyer stood up, andrtempted him, 
saying, Master, what shall I do to inherit eternal life ? 

26 He said unto him, What is written in the law ? how 
readest thou ? 

27 And he answering said, Thou shalt love the Lord thy God 
with all thy heart, and with all thy soul, and with all thy 
strength, and with all thy mind ; and thy neighbour as 
thyself. 

28 And he said unto him, Thou hast answered right: this do, 
and thou shalt live. 

29 But he, willing to justify himself, said unto Jesus, And who 
is my neighbour ? 

30 Ana 1 Jesus answering, said, A certain man went down from 
Jerusalem to Jericho, and fell among thieves, which stripped 
him of his raiment, and wounded him, and departed, leaving 
him half dead. 

31 And by chance there came down a certain priest that way; 
and when he saw him, he passed by on the other side. 

32 And likewise a Levite, when he was at the place, came and 
looked on him, and passed by on the other side. 

33 But a certain Samaritan, as he journeyed, came where he 
was : and when he saw him, he had compassion on him, 

34 And went to him, and bound up his wounds, pouring in 
oil and wine, and set him on his own beast, and brought him 
to an inn, and took care of him. 

35 And on the morrow, when he departed, he took out two 
pence, and gave them to the host, and said unto him, Take 
care of him : and whatsoever thou spendest more, when I 
come again, I will repay thee. 

36 Which now of these three, thinkest thou, was neighbour 
unto him that fell among the thieves? 

37 And ho said, He that shewed mercy on him. Then said 
Jesus unto him, Go, and do thou likewise. 

I hope that you rightly understand this gospel, it 
being preached every year ; notwithstanding, occa- 
sion now oners, and we shall treat of it again. First, 



luther's sermons. 



57 



the evangelist saiththat Christ took his disciples aside, 
and said unto them secretly, " Blessed are the eyes 
which see the things that ye see : for I tell you that 
many prophets and kings have desired to see those 
things which ye see, and have not seen them ; and 
to hear those things which ye hear, and have not 
heard them." To see and hear, is to be understood 
in this place, simply of the outward seeing and hear- 
ing ; to wit, that they saw Christ come in the flesh, 
heard his sermons, and were present at those mira- 
cles which he did among the Jews. The Jews saw 
the same according to the flesh, yea, and felt them 
also ; yet did they not truly acknowledge him for 
Christ, as the apostles did ; and especially Peter, 
who in the name of all the rest did confess him, say- 
ing, " Thou art Christ, the son of the living God." 
We grant, indeed, that there were some among the 
Jews which acknowledged him, as did the apostles, 
but the number of them was very small ; wherefore 
he taketh his apostles severally unto himself. 

Many prophets and kings have seen Christ, how- 
beit, in the spirit ; as. the Lord himself saith to the 
Jews, of Abraham ; John viii. " Your father Abra- 
ham rejoiced to see my day ; and he saw it, and was 
glad." The Jews thought that he had spoken of 
the bodily seeing ; but he spake of the spiritual see- 
ing, whereby all christian hearts did behold him be- 
fore he was born ; for if Abraham saw him, un- 
doubtedly many other prophets in whom the Holy 
Ghost was, saw him also. And although this seeing 
saved the holy fathers and prophets, yet did they al- 
ways with most inward and hearty affection desire 
to see Christ in the flesh, as is plainly showed in the 
prophets ; wherefore the Lord saith unto his disci- 
ples, which saw him both in the flesh and in the spirit, 
" Blessed are the eyes which see those things which 
you see ;" as if he had said, now is the acceptable 
year and time of grace ; the matter is so weighty and 



luther's sermons. 



precious, that the eyes are said to be blessed which 
see it ; for now was the gospel preached openly and 
manifestly both by Christ and also by his apostles ; 
whereupon he herecalleth them all blessed which see 
and hear such grace : which I have preached much, 
and a long time to you ; I would to God that ye k 3ep 
that which I have spoken fresh in memory. 

When the Lord spake these things, a certain aw- 
yer stood up, showing himself, as he thought, o be 
some great one ; who tempting the Lord, jaith, 
Master, what shall I do to inherit eternal life 'I This 
lawyer was endued with wisdom, and not unskilful 
in the scriptures, which even his answer declares ; 
yet in this place he is proved a fool ; yea, he is 
brought to shame and ignominy ; for Christ taketh 
away all his glorying in one word ; believing that he 
had observed the whole law, and that he was chief 
one, with respect to others, as undoubtedly he was, 
he thought himself sufficiently worthy by reason of 
his godliness and learning, to be conversant with the 
Lord. But what doth the Lord in this case ? the 
following text declares : " And he said unto him, 
what is written in the law 1 how readest thou ? he 
answered and said, Thou shalt love the Lord thy 
God with all thy heart, and with all thy soul, and 
with all thy strength, and with all thy mind, and thy 
neighbour as thyself. Then he said unto him, thou 
hast answered right ; do this and thou shalt live." 
Methinks the Lord gave this good man a hard lesson; 
he deals very plainly with him, and puts him to shame 
openly, before all. He proves that he had done 
nothing ; who, notwithstanding, thought that he had 
done all things. 

If I had time, many things might be spoken of 
the two commandments : for they are the chief and 
greatest commandments in Moses ; on which the 
whole law, and all the prophets hang ; as Christ 
himself saith in Matthew. If we consider the com- 



luther's sermons. 



5V 



mandrnents of Moses, they have respect altogether 
unto love : for this commandment, " Thou shalt 
have no other gods before me ;" we cannot other- 
wise declare or interpret, than this, thou shalt love 
God alone ; so Moses expounded, where he saith, 
Deut. vi. 4 and 5, " Hear, O Israel : the Lord our 
God is one Lord : and thou shalt love the Lord thy 
Gad with all thine heart, and with all thy soul, and 
with all thy might ;" from whence the lawyer took 
his answer. But the Jews think that this command- 
ment extends no farther, than that they should not set 
up, or worship idols. And if they can say and wit- 
ness that they have one God only, and worship none 
but him, they think they have observed this com- 
mandment : after the same sort did this lawyer un- 
derstand it ; but that was an evil and wrong under- 
standing thereof. 

We must otherwise consider and understand this 
precept, thou shalt have no other gods bsfore me. 
Thou, it saith, with all that thou art, but especi- 
ally it requireth all thine heart, soul and strength. It 
speaketh not of the tongue, not of the hand, or the 
knees ; but of the whole man, whatsoever thou art 
and hast. That no other god may be worshipped by 
me, it is necessary that I have the true and only God 
in my heart ; that is, I must love him from my heart, 
so that I always depend upon him, trust in him, re- 
pose my hope in him, have my pleasure, love and joy 
in him, and daily remember him. If we take plea- 
sure in any thing, we say, it doth me good inwardly 
at the heart ; and if any speak or laugh, and do it 
not in good earnest, neither from his heart, we are 
apt to say, he speaks or laughs, indeed, but it comes 
not from the heart. The love of the heart in the 
scriptures, signifies a vehement and special love, 
which we ought to bear toward God. They who 
serve God with mouth, hands, and knees only, are 



60 



luther's sermons. 



hypocrites ; neither hath God any care of them, for 
he will not have part, but the whole. 

The Jews outwardly abstained from idolatry, and 
served God alone in mouth, but their hearts were far 
removed from him ; being full of diffidence and un- 
belief. Outwardly they seemed to be very earnest 
m serving God, but within they were full of idolatry ; 
whereupon the Lord said unto them, Mat. xxiii. 
" Wo unto you, scribes and pharisees, hypocrites ; 
for ye are like unto whited sepulchres, which indeed 
appear beautiful outward, but are within full of dead 
men's bones, and of all uncleanness. Even so ye 
also outwardly appear righteous unto men ; but 
within ye are full of hypocrisy and iniquity." These 
are those wicked ones, who glory in the outward 
thing, which go about to justify, and make themselves 
good by their own works, after the manner of this 
lawyer. Consider how great the pride of this man 
was ; he cometh forth as though he could not be 
blessed, or rebuked of the Lord. He thought, yea, 
it seemed to him, that the Lord would commend and 
praise his life before the people. He thought not to 
learn any thing of the Lord, but sought only his own 
commendation ; he would willingly have had Christ 
set forth his praise, toward whom the eyes of all 
were bent ; and who was an admiration to all. So 
all hypocrites outwardly pretend to excellent, great 
and weighty works. 

They say that they have respect neither to glory 
or praise ; but in their hearts they are full of ambi- 
tion, and wish that their holiness were known to the 
whole world. Like unto this lawyer are all they 
which most grievously offend against the first com- 
mandment, and think that God is to be loved no 
more than the sound of the words, and that thereby 
it is fulfilled : the commandment therefore remains 
in their mouth, and doth as it were float above the 
heart, and pierceth it not. But I must go farther ; I 



luther's sermons. 



61 



must so love God that I can be content to forsake 
all creatures for his sake, and if required, my body 
and life : I must love him above all things, for he is 
jealous, and cannot suffer any thing to be loved 
above him, but under him he permits us to love any 
thing. Even as the husband suffers his wife to love 
her maids, the house, household things, and such 
like, howbeit he suffers her not to love any thing 
with that love wherewith she is bound to him ; but 
will have her leave all such things for his sake. 
Again, the wife requireth the same of her husband. 
In the same manner, God suffers us to love his crea- 
tures ; yea, therefore are they created, and are good. 

The sun, gold and silver, and whatsoever by na- 
ture is fair, procures our love ; which makes it dear 
to us, neither is God offended thereat. But that I 
should cleave to the creature, and love it equally 
with him, he will not suffer ; yea, he will have me 
both deny and forsake all these things when he re- 
quires it of me, and will have me to be content, al- 
though I never see the sun, money or riches. The 
love of the creature must be far inferiour to the love 
of the Creator. As he is the Sovereign, he requires 
that I love him above all other things ; if he will not 
suffer me to love any thing equally with him, much 
less will he suffer me to love any thing above him. 
I ou see now what I think it is to love God with all 
the heart, with all the soul, and with all the mind. 
To love God with all the heart, is to love him above 
all creatures ; that is, although creatures are very 
amiable and dear to me, and that I take great delight 
in them, yet must I so love them, that I contemn 
and forsake them when my Lord requires it of me. 

To love God with all the soul, is to bestow our 
whole life and body at his pleasure ; so that if the 
love of the creature, or any temptation assail us, or 
would overcome us, we may say, I had rather part 
with all these than forsake my God ; whether he 
6 



62 



luther's sermons. 



cast me off, or destroy me, or whatsoever through 
his permission shall come upon me, I had rather 
leave all things than him. Whatsoever I have and 
am, I will bestow, but him I will not forsake. The 
soul, in the scriptures, signifies the life of the body, 
and whatsoever is done by the five senses ; as eat- 
ing, drinking, sleeping, waking, seeing, hearing, 
smelling, tasting, and whatsoever the soul worketh 
by the body. To love God with all the strength, is, 
for his cause to renounce all the members and limbs 
of the body, so that one will expose to peril both 
flesh and body, before he will commit that which is 
unjust against God. To love God with all the 
mind, is to do nothing but what will please him. 

You perceive now what is contained in this com- 
mandment of God. Thou, thou, saith he, and that 
wholly; not thy hands, not thy mouth, not thy knees 
alone, but every part of thee. They who do these 
things, as it is said, do truly fulfil it : but no man 
lives on earth that doth so : yea, we all do other- 
wise. Wherefore the law doth make us all sinners ; 
not so much as the least jot or point thereof is ful- 
filled by them that are most holy in this world. No 
man cleaves with all his heart to God, and leaves all 
things for his sake. How can it be that we should 
love God when his will is not settled in our mind 1 if 
I love God, I cannot but love his will also. If God 
send sickness, poverty, shame and ignominy, it is his 
will : at which we murmur ; our minds are carried 
hither and thither ; we bear it very impatiently. 
We, like this pharisee and lawyer, lead an honest 
life outwardly ; we worship God, we serve him, 
we fast, we pray, we behave ourselves in out- 
ward appearance justly and holy. But God doth 
not require that of us, out that we should bend our- 
selves to do his will with pleasure and love, cheer- 
fully and lovingly. Whatsoever the Lord saith to the 
lawyer, he saith to us all ; to wit, that we have yet 



luther's sermons. 



63 



done nothing, but that all things remain yet to be 
done. All men are therefore guilty of death, and 
subject to satan. All men are liars, vain and filthy, 
and to whatsoever they pretend, it is worth nothing. 
We are wise in worldly matters, we scrape together 
money and goods, we speak fairly before men, and 
cunningly propound and set forth our case. What 
doth God care for these things ? He requires us to 
love him with our whole heart, which no man living 
is able to perform of himself ; therefore it is inferred 
that we are all sinners, but especially those whose 
life hath a goodly outward show only. 

Having discussed the former part of the text, 
namely, the preaching of the law, now follows the 
other part, which is the preaching of the gospel ; 
which declares how we may fulfil the law, and from 
whence that fulfilling is taken ; which we shall learn 
of the Samaritan. 

What doth the lawyer after the Lord had thus 
dealt with him 1 He, says the evangelist, willing 
to justify himself, spake unto the Lord, and asked 
him, Who is my neighbour ? He asked not who is 
my God 1 as if he said, I owe nothing to God ; 
neither do I want any thing of him : yea, it seems 
to me that I do not owe any thing to man ; neverthe- 
less I would be willing to know who is my neighbour. 
The Lord answering him, brings forth a good simi- 
litude, whereby he declares that we are all neigh- 
bours one to another ; as well he that giveth a 
benefit, as he that receiveth or needeth one : 
although by the text it seems to appear, that he only 
is a neighbour who bestows a benefit upon another. 
But the scripture makes no difference ; sometimes 
calling him our neighbour who bestows a benefit, 
and sometimes him that receives it. 

By this similitude the Lord inferreth, Go and do 
thou likewise : so that the lawyer had offended not 
only against God, but also against man ; and was 



64 



luther's sermons. 



destitute of love both to God and his neighbour. 
This wretched man is brought into such a situation 
that he is found to be altogether evil, even from the 
head to the feet. How came it to pass that he being 
so skilful in the scripture, was not aware of this 1 
lie led a pharisaical, hypocritical, and counterfeit 
life, which had no regard to his neighbour, or to 
succour and help others ; but sought thereby only 
glory and honour before men, and thought by negli- 
gent and dissolute living to get to heaven. But ye 
have heard very often that a christian life consisteth 
in this, that we deal with faith and the heart in 
things that pertain to God ; but use our life and 
works towards our neighbours. But we must not 
wait until our neighbour seeks a benefit, and requires 
something of us, but according to our duty must 
prevent his asking, and of our own accord offer our 
liberality to him. 

We will now see what is contained in the parable. 
The Samaritan, in this place, is without doubt our 
Lord Jesus Christ, who hath declared his love 
toward God and man. Toward God, in descending 
from heaven, being made incarnate, and fulfilling 
the will of his father ; toward man, wherein after 
baptism, he began to preach, to work miracles, to 
heal the sick ; neither was there any work that he 
did, which concerned himself only, but all were di- 
rected to his neighbours ; being made our minister, 
when notwithstanding he is above all, and equal with 
God. But he did all these things knowing that they 
pleased God, and that it was the will of his Father. 
When he had fulfilled the commandment, that he 
loved God with all his heart, he committed his life 
and whatsoever he had, to the will of his Father ; 
saying, Father, behold all that I have is thine ; I 
leave for thy sake the glory and honour which I 
have had among men, yea, and all things, that the 
world may know how much I love thee. 



luther's sermons. 



65 



This is that Samaritan, who, without being desired 
by prayers, came and fulfilled the law ; he alone hath 
fulfilled it ; which praise none can take from him : 
he alone hath deserved it, and to him only it apper- 
tained. He, being- touched with pity, has compas- 
sion on the wounded man, binds up his wounds, 
brings him to an Inn, and provides for him. This 
pertaineth to us : the man which lieth wounded, 
beaten, spoiled, and half dead, is Adam ; yea, and 
we also. The thieves which wounded and left us in 
this deplorable situation, are the devils. We are 
not able to help ourselves, and should we be left in 
this situation, we should die through anguish and 
distress ; our wounds would become festered, and 
our afflictions exceedingly great. 

This excellent parable is set before us to show us 
what we are, and what is the strength of our reason 
and free will. If that wretched man had attempted 
to help himself, his case would have been made 
worse ; he would have hurt himself, he would have 
opened his wounds anew by exertion, and so would 
have fallen into greater calamity. Again, if he had 
been left lying, without assistance, his case would 
have been the same. So it is when we are left to 
ourselves ; our studies and endeavours amount to 
nothing. Sundry ways and divers means have been 
invented to amend our lives, and get to heaven : this 
man found out this way, another that ; whereby 
innumerable sorts of orders have increased ; letters 
of indulgences, pilgrimages to Saints, &c. which have 
always made the state of Christianity worse. This 
is the world, which is represented by this wounded 
man ; he being laden with sins, fainting under a 
heavy burden, and not able to help himself. 

But the Samaritan who hath fulfilled the law, is 
perfectly sound and whole ; he doth more than either 
the Priest or T ^evite ; lie binds up his wounds, pours 
in oil and wine, sets him upon his own beast, brings 
6* 



63 



luther's sermons. 



him to an Inn, makes provision for him, and when 
he departs, diligently commends him to the host, and 
leaves with him sufficient to pay his expenses ; none 
of which either the Priest or Levite did. By the 
Priest, is signified the holy fathers which flourished 
before Moses : the Levite is a representation of the 
priesthood of the Old Testament. All these could 
do nothing by their works, but passed by like unto 
this Priest and Levite : wherefore, though I had all 
the good works of Noah, Abraham, and all the 
faithful fathers, they would profit me nothing. 

The Priest and Levite saw the miserable fimn lie 
wounded, but they could not help him ; they saw him 
lie half dead, but could not give him any remedy. 
The holy fathers saw men drowned and plunged all 
over in sin ; they also felt the sting and anguish 
thereof, but they could make the case no better. 
These were the preachers of the law ; which shews 
what the world is, namely, that it is full of sin, and 
iieth half dead, and cannot help itself with its utmost 
Strength and reason. But Christ is that true Sama- 
ritan, who is moved with the case of the miserable 
man ; he binds up his wounds, and having great care 
of him, pours in oil and wine, which is the pure gos- 
pel. He pours in oil when grace is preached ; when 
it is said, O miserable man, this is thy incredulity, 
this is thy condemnation ; thus art thou wounded 
and sick : but I will show thee a remedy ; join thy- 
self to this Samaritan, Christ the Saviour ; he will 
help and succour thee. 

The nature of oil, as we know, is to make soft 
and mollify ; so the sweet and gentle preaching of the 
gospel, makes the heart soft and tender toward God 
and our neighbours. Sharp wine signifieth the cross 
of affliction, which forthwith follows : there is no 
cause for a christian to seek the cross, for it sooner 
hangs over his head than he is aware of ; as Paul 
witnesseth, 2 Tim. Hi. "All that will live godly in 



LUTHER* S SERMONS. 



67 



Christ Jesus, shall suffer persecution." This is tht- 
cognizance and badge of this King ; and he that i> 
ashamed of it, pertaineth not to him. Moreover 
the Samaritan puts the wounded man upon his owi 
beast : this is the Lord Jesus Christ, who support* 
us, and carries us upon his shoulders. There is 
scarce a more amiable and comfortable passage in 
the whole scripture, than that where Christ com- 
pares himself to a shepherd, who carrieth again the 
lost sheep upon his shoulders to the flock. 

The Inn is the state of Christianity in this world, 
wherein we must abide for a short time : the host is 
the ministers and preachers of the gospel, whose 
charge is to have care of us. This therefore is the 
sum of the text ; the kingdom of Christ is a kingdom 
of mercy and grace : Christ beareth our defects and 
infirmities ; he taketh our sins upon himself, and 
bears our fall willingly ; we daily lie upon his neck, 
neither is he weary with bearing us. It is the duty 
of the preachers of this kingdom, to comfort con- 
sciences, to handle them gently, to feed them with 
the gospel, to bear the weak, to heal the sick ; they 
ought fitly to apply the word according to the need 
of every one. 

This is the duty of a true bishop and preacher, not 
to proceed by violence, as is the custom of some 
bishops at the present day, which vex, torment, and 
cry out, he that will not willingly, shall be compel- 
led to do it. We must in no wise proceed in this 
manner ; but a bishop or preacher ought to behave 
himself as a healer of the sick, who dealeth very 
tenderly with them, uttering very loving words, 
talking gently, and bestowing all his endeavours to 
do them good. A bishop or minister ougit to con- 
sider his parish as a hospital, wherein are such as 
are afflicted with divers kinds of disease. If Christ 
be thus preached, faith and love come together, 
which fulfil the commandment of love. 



68 



luther's sermons. 



As a knowledge of the law and the gospel, and the 
difference between them, are very necessary, I will 
treat of them somewhat more at large. I have 
often informed you that the whole scripture divideth 
itself into two parts ; namely, the law, and the gospel. 
The law teaches us our duty, and what the will of 
God requires of us : the gospel teaches how that is 
to be received which the law commandeth ; as if I 
take medicine, one thing is to tell what the disease 
is, and another to administer that which is good and 
wholesome to remedy it. So stands the case here ; 
the law reveals the disease, and the gospel adminis- 
ters the medicine ; which is manifest even by the 
text whereof we have already treated. 

The lawy er comes, and being desirous of eternal 
life, asketh what he must do ; the law declareth it 
unto him, saying, thou shalt love the Lord thy God 
with all thy heart, with all thy soul, with all thy strength, 
and with all thy mind, and thy neighbour as thyself. 
He that reads these words in a careless manner, as did 
the lawyer, understandeththem not. We must pierce 
into the law ; God must be loved by me from the bot* 
torn of my heart ; I must love him with all the soul 
that is, from the depth of the soul, so that I thoroughly 
feel in myself that I love him : I must likewise love 
him with all my strength ; that is, with all my mem- 
bers ; also with all my mind ; that is, with all my sen- 
ses, cogitations and thoughts ; all must be directed 
to God. 

I find in myself that I do none of these things : 
for if I must love God with all my heart, soul, 
strength, and mind, it is requisite that my eyes show 
no angry twinkling or motion, that my tongue speak 
no angry word, that my feet, hands, ears, &c. show 
no sign of wrath ; that my whole body, even from 
the crown of the head to the soles of the feet, and 
all things belonging thereto, walk in charity, and be, 
as it were, ravished with love and pleasure toward 



luther's sermons. 



69 



God, and always worship and serve him. Who is 
he that by the pleasure and love of virtue is pure and 
righteous 1 there cannot he one such found on earth; 
for we always find ourselves more ready to wrath, 
envy, worldly pleasure, &c. than to meekness and 
other virtues. I find in myself, not only a spark, 
but even a fiery furnace of wicked lusts : for my 
heart and all my members are void of love. 

Wherefore here in the law, I see as it were in a 
glass, whatsoever is in me to be damnable and cur- 
sed : for not one jot. of the law must perish, but all 
must be fulfilled ; as Christ saith, Mat. v. 18. " Ve- 
rily I say unto you, till heaven and earth pass, one 
jot or one title shall in no wise pass from the law, 
till all be fulfilled." Now thou findest not this in 
thee, to do with all thy soul and heart, with cheer- 
fulness and pleasure, whatsoever the law requires of 
thee ; therefore thou art condemned and under the 
dominion of satan. The law serves to teach us that 
we are condemned; for by it we find ourselves rilled 
with wicked desires ; and yet not a spark of them 
ought to be in us : howbeit, our schoolmen, not 
marking this, have taught, that if one do according 
to his ability, God gives to him his grace. They are 
blind guides; they admit that a man has no pleasure 
or cheerfulness in doing that which is good, and yet 
if one work, although it be with grief, difficulty and 
slothfulness, that it is well with him before God. But 
Christ hath taught otherwise ; that we should per- 
form good works with pleasure and love, readiness 
and facility. 

Whom therefore shall we believe, Christ or the 
schoolmen 1 I leave that to your judgment. Of 
such corrupt and evil understanding of the law, mo- 
nasteries came into use ; whereby the opinion origi- 
nated, that it was sufficient to salvation to live there- 
in and follow the orders thereof ; although it may be 
done even with grief of mind. But Christ will have 



(0 



luther's sermons. 



us to work with pleasure and cheerfulness ; if any 
thing be done with burden or grief of conscience, 
it is sin ; therefore remove quickly from such works. 

The gospel, which showeth comfort and salvation, 
declares how the law is to be fulfilled. When I 
know by the law that I am a condemned man, then 
I lie as it were among thieves, half dead ; satan hath 
spoiled my soul, and hath in Adam taken away all 
faith and righteousness, and left nothing but bodily 
life, which is also quickly extinguished. Then comes 
Levites and Priests, which teach this and that, but 
cannot help, and so pass by. But when the Sama- 
ritan, which is Christ, cometh, he showeth his mercy 
to me ; saying, behold thou oughtest indeed to love 
God with all thine heart, but thou doest it not ; now 
believe only in me, and thou shalt enjoy my obedi- 
ence as thine own ; this alone will help me. 

He then carries me to the inn, that is, to the 
' church of the faithful ; he then pours in the oil, that 
is, his grace ; that I may feel the need of his sup- 
port, and likewise feel cheerful and quiet. After- 
wards he poureth in wine also, that with its sharp- 
ness it may abate and tame the force of old Mam. 
And yet 1 am not wholly restored to health ; health 
begins to improve, but it is not yet finished. Christ 
hath the care of me, and by his grace doth purify 
me ; that from day to day I may become more 
chaste, meek, gentle and faithful ; that when we 
shall come before God the Father, and be asked 
whether we believed in t im, and loved him, &c. this 
Samaritan, which is Chi 1st the Lord, who hath had 
compassion on us, will come forth and say, Father, 
although they have not altogether fulfilled thy law, 
yet have I .fulfilled it. ; suffer thou that to turn to the 
benefit of them that believe in me. Thus it is need- 
ful that aH the saints lean upon Christ. If so it he 
that the Priests and Levites could not satisfy the law, 
how 7 shall we with our works fulfil the same ! O 
and miserable calamity. 



luther's sermons. 



71 



SERMON IV. 

Mat. I. From the 1st to the litih verse, inclusive. 

1 The book of the generation of Jesus Christ, the son of Da- 
vid, the son of Abraham. 

2 Abraham begat Isaac; and Isaac begat Jacob; and Jacob 
begat Judas and his brethren; 

3 And Judas begat Phares and Zara of Thamar ; and Pha-res 
begat. Esrom ; and Esrom begat Aram ; 

I And Aram begat Aminadab ; and Aminadab begat Naasson; 
and Naasson begat Salmon ; 

5 And Salmon begat Booz of Rachab ; and Booz begat Obed 
of Ruth ; and Obed begat Jesse ; 

6 And Jesse begat David the king ; and David the king begat 
Solomon of her that had been the wife of Urias; 

7 And Solomon begat Roboam; and Roboam begat Abia; and 
Abia begat Asa ; 

8 And Asa begat Josaphat; and Josaphat begat Joram; and 
Joram begat Ozias; 

9 And Ozias begat Joatham ; and Joatham begat Achaz ; and 
Achaz begat bzekias , 

10 And Ezckias begat Manasses ; andManasses begat Anion; 
and Amon begat Josias; 

II And Josias begat Jechonias and his brethren, about the 
time they were carried away to Babylon : 

12 And after they were brought to Babylon, Jechonias begat 
Salathiel ; and Salathiel begat Zorobabel : 

13 And Zorobabel begat Abiud ; and Abiud begat Eliakim; 
and Eliakim begat Azor; 

14 And Azor begat Sadoc; and Sadoc begat Achim; and 
Achim begat Eliud ; 

15 And Eliud begat Eleazar; and Eleazar begat Matthan , 
and Matthan begatJacob ; 

16 And Jacob begat Joseph the husband of Mary, of whom 
was born Jesus, who is called Christ. 

This is the book of the generation of Jesus Christ. 
The sum of this text is, first, Matthew begins his 
book with a title or inscription by which the believer 
is enticed with greater pleasure to hear and read it : 
for he saith this much in effect ; whom the law and 
prophets have hitherto promised and preached, Jesus, 
that is, a Saviour ; and Christ, that is, an eternal 
King ; that he, according to the promise of God, 



12 luther's sermons. 

should come forth from the seed of Abraham and 
David : even him do I describe in this book ; to wit, 
that he is now born and made man, and already 
come into the world. Secondly, three lines or de- 
grees are here rehearsed ; in the first, is contained 
the stock of the fathers; in the second, of the 
kings ; and in the third, the decaying stock of Da- 
vid. After the decay, it was necessary that Christ 
should come ; for in this manner we often witness 
the goodness of God ; when all things seem past 
hope and recovery, then comes relief. 

We shall now attend to the exposition of the text. 
When Adam our first father had fallen by a notable 
otfence, and became guilty of death, with all his 
children, both in body and soul, there was notwith- 
standing a promise made to him, although obscurely, 
that both he and his posterity should be delivered ; 
this promise is contained in those words which God 
spake to the serpent ; Gen. iii. 15. "I will put en- 
mity between thee and the woman, and between thy 
seed and her seed : it shall bruise thy head, and thou 
skalt bruise his heel." Of these words Adam took 
comfort, that a woman should come, by whose fruit, 
this guile and sub^ety of the serpent should be 
amended, and himself redeemed. This comfort up- 
held him and his posterity until Noah. Then the 
promise was renewed ; when God made a covenant 
with the sons of Noah, and set a rainbow for a sign 
of the covenant, whereb}^ man might conceive a trust 
and confidence, that God is yet favourable unto them, 
and doth not purpose their destruction : whereby 
man was again upheld and comforted until Abra- 
ham. 

In the time of Abraham, God showed his mercy, 
by declaring that he would send a Saviour who 
should again deliver us from death, both body and 
soul : for although the body must die, yet it will not 
in death, but will rise again with the 



luther's sermons. 



73 



Lord Christ. God spake thus to Abraham, Gen. 
xxii. " In thy seed shall all the nations of the earth 
he blessed." Here miserable men had a cause to hope 
and look for a Saviour that should deliver them. From 
that time did all the prophets foretell of this foun- 
tain of all mercy, the Lord Christ ; ho w that he 
should come, and that all who believed in him might 
obtain salvation by that promise which cannot be re- 
voked. 

If men will open their eyes, they must needs con- 
fess that something- strange has taken place; that 
man being* in a state of damnation, under a desperate 
curse, should be restored by the nativity of one 
man. Wherefore the prophets cried out with ardent 
prayers and unspeakable groupings, that God would 
vouchsafe to send the Saviour whom he had promi- 
sed. By faith in this Saviour the Israelites obtained 
the law, and this honour before all people ; that 
they were called the chosen people of God : and by 
this faith, all obtained salvation from Abraham to 
David, even as many as were saved. 

In the time of David, God made the coming of the 
Messiah to be more manifestly declared ; that it 
might with certainty be known of what stock he 
should come : namely, of the stock of David. God 
said unto David, 2 Samuel vii. 12, "When thy 
days be fulfilled, and thou shalt sleep with thy fa- 
thers, I will set up thy seed after thee, which shall 
proceed out of thy bowels, and I will establish his 
kingdom. He shall build a house for my name ; 
and I will establish the throne of his kingdom for- 
ever. I will be his father, and he shall be my son." 
He likewise saith, Psalm exxxii. 11, "The Lord 
hath sworn in truth unto David, he will not turn 
from it ; of the fruit of thy body will I set upon thy 
throne." Here Christ is described, that he shall be 
a king ; and an eternal king, as is mentioned of him 
in Psalm xlv. 6. " Thy throne, O God, is for ever 
7 



74 



luther's sermons. 



and ever; the sceptre of thy kingdom is a right 
sceptre." 

This is a spiritual king, who rules the world by 
his word ; and whosoever receiveth his word, per- 
taineth to his kingdom. But he that is not subject 
to this sceptre, neither heareth his word, is not of 
God, neither pertaineth to his kingdom ; but is sub- 
ject to the kingdom of satan ; under whose tyran- 
ny we all are, until the Lord delivers us from it, and 
defends us with his sceptre ; which is done when 
we belie ve in him. Therefore, as our salvation 
comes merely by the promise of God, let every one 
be fully persuaded in his own mind, that he will 
never obtain salvation without this promise. Should 
he do the works of all the saints, they would profit 
him nothing : but, on the contrary, if we lay hold on 
the sceptre of this king, that is, the promise of God, 
we shall not perish, though the sins of the whole 
world should lie upon us ; they shall all be swallowed 
up in him. 

W e have an example of this in the thief, who was 
hung by the side of our Lord on the cross ; he laid 
hold on the word of God, and believed in Christ, 
and therefore obtained the promised paradise. Here 
is no doubt left ; let us only believe that it is so, 
and it is so indeed : all things which we have done 
or can do, being set aside. All things must give 
place, at the coming of this new king, that he alone 
may rule and reign in us. Let a man think of these 
things which are written of this new king, as being 
his own matters, and as pertaining all to himself. 
For whatsoever is written of Christ, is written for 
our comfort, that we may thereby feed and cherish 
our faith. To the establishing of this faith, God 
hath mercifully left us his written promise, and suf- 
fered it to be published ; and therefore he will surely 
perform that which he hath promised. 

Let us now come more particularly to our 



LUTHER S SERMONS. 



75 



present text, which pierceth the heart by force, 
and poureth into it love, pleasure, joy. and glad- 
ness : as if an angel should come from heaven, 
and say unto us miserable and condemned wretches, 
" Behold, O man, thou hast sinned, wherefore thou 
hast deserved condemnation forever. (This being 
heard, the heart must needs tremble.) Although all 
this be true, nevertheless God of his grace hath 
mercy upon us, and sendeth us a Saviour, as he 
promised to Abraham and his seed. Be of good 
cheer, and give thanks to God ! Lo, here is the 
book of the generation of Jesus Christ, who is the 
son of David, the son of Abraham. This is not only 
done, but also written, that we may be certain there- 
of. He will not deceive ; only believe, and thou 
shalt have all things." 

Matthew setteth David before Abraham, although 
the promise was first made to Abraham, and came 
afterwards to David, The promise made to David, 
the prophets afterwards published more abroad, and 
by it comforted the people. The prophet saith, 
Esa. xi. " There shall come forth a rod out of the 
stem of Jesse, and a branch shall grow out of his 
roots." And likewise it is said, Jer. xxiii. " Behold, 
the days come, saith the Lord, that I will raise unto 
David a righteous branch, and a king shall reign and 
prosper, and shall execute judgement and justice in 
the earth." And many other such prophecies are 
to be found in the writings of the prophets. The 
angel likewise declared to Mary ; saying, Luke i. 
32, " The Lord God shall give unto him the throne 
of his father David : and he shall reign over the 
house- of Jacob forever ; and of his kingdom there 
shall be no end." Wherefore Matthew thought pro- 
per to set David first, as being better known ; and 
next Abraham, unto whom the promise was first 
made : as Mary in her song saith, Luke i. 54. " He 
hath helped his servant Israel, in remembrance of his 



76 



lutker's sermons. 



mercy ; as he spake to our fathers, to Abraham, 
and to his seed forever." That promise is now per- 
formed, and in our text described, as we shall see 

hereafter. 

St. Matthew makcth a triple difference of fathers, 
of whom Christ came ; fourteen patriarchs, fourteen 
kings, and fourteen princes. It was necessary that 
the sceptre and kingdom should be taken from Ju- 
dah, according to the prophecy of Jacob ; which is 
thus ; Gen. xlix. 10. "The sceptre shall not depart 
from Judah, nor a lawgiver from between his feet, 
until Shiloh come ; and unto him shall the gathering 
of the people be." There are thrice fourteen gene- 
rations, as Matthew rehearsed them : from Abraham 
to David, fourteen generations ; from David till they 
were carried away into Babylon, fourteen genera- 
tions ; there is a person omitted in Matthew ; that 
is, Jakim : it ought to be written thus, Josias begat 
Jakim, and Jakim begat Jechonias and his brethren; 
this the Chronicles witness. And after they were 
carried away into Babylon, until Christ, fourteen 
generations : which triple distinction hath a great 
mystery, as we shall notice. 

The Jews among other laws were commanded to 
observe these three precepts ; namely, to worship 
that God whom their fathers worshipped ; to choose 
no priest of any other stock but their own, that i-s, 
of the tribe of Levi ; and to choose no king but of 
their own people. These three precepts did very 
well agree in our Lord Christ ; to wit, that he is the 
one God ; that he is an eternal priest, who continu- 
ally maketh intercession for us ; and a king, our bro- 
ther, who hath taken our nature upon him, who by 
his divine power is able to help and save us ; he is 
king also that he may defend and preserve us. If 
this priest did not stasid before God, who would be 
able to stand in the sight of his Creator and not be 
terrified ? who would defenl us if he were not king? 



luther's sermons. 



11 



wno would save us if he were not God ? how could 
he have care of us if he were not man, and our bro- 
ther] O most gracious Saviour, how wisely hast thou 
done all things ; I know that thou art my brother ; 
as it is said in Psalm xxii. 22. " I will declare thy 
name unto my brethren." And again in the epistle 
to the Hebrews, although thou art God, the Lord 
Jesus Christ, King of heaven and earth, yet I can 
not be afraid of thee ; for thou art my friend and 
brother. 

It is no hinderance to us, because we are sinners, 
and Christ holy ; for if we had not been sinners, 
there would be no need that Christ should suffer for 
us. We see in his genealogy that both good and evil 
are rehearsed, of whose posterity he should come ; 
that weak and timorous consciences might be com- 
forted, that they might confidently and cheerfully 
put their trust in him who has taken away our sins. 
That we may be certain of this, he has left us his 
word, which assuredly declares it to us. Among the 
kings and princes that Matthew rehearsed, some 
were exceedingly evil, as we may read in the books 
of the kings ; yet God suffereth them to be rehearsed 
in his genealogy, as if they were worthy that he 
should come to them. 

Likewise four women are named, all of whom 
had an evil report, As Thamar, of whom Judah 
the father of her husband begat Pharez and Zarah. 
Gen. xxxviii. Rahab is called a harlot in the book 
of Joshua ; Ruth was a heathen woman, of whom, 
although no evil was written, yet she was despised 
and detested by the Jews. Bath-sheba, the wife of 
Uriah, was an adulteress before she was married to 
David, and of her he begat Solomon. These women 
are undoubtedly rehearsed, that we may see how 
God hath set forth, as it were, a looking glass to sin- 
ners ; that they may see that he would be born of 

the posterity of sinners ; that the chief of sinners 
7* 



73 



luther's sermons, 



might trust in him, and flee to him for refuge. He 
is our God, priest, and king ; in whom only we are 
able to fulfil the law, and obtain the grace of God. 

Christ requires us to believe that he came down 
from heaven, that he is our God, priest, and king. 
By him alone we become the sons of God, and heirs 
of the heavenly kingdom ; as St. Paul saith, Gal. iii. 
26. " Ye are all the children of God by faith in 
Christ Jesus." Here the hearts of all sinners may 
leap for joy, that they are counted worthy of such a 
Saviour. Must not he needs be regenerate, whose 
heart understandeth and feeleth this ? yea, he is en- 
ticed by an ardent desire and love to lead a new life? 
for he is inspired with the grace of God, and layeth 
hold of the promise of the remission of all his sins. 

The number of persons rehearsed in this text, is 
forty-two ; which is the number of mansion places 
occupied by the children of Israel, before they en- 
tered into the promised land ; as written in the fourth 
book of Moses. If we also will come into the pro- 
mised land, which our Lord Jesus Christ hath pre- 
pared for us by his nativity, we must also occupy two 
and forty mansion places ; that is, we must cease 
from our own purpose, and be regenerate man by 
man, and thereby come to Jesus where we shall find 
rest to our souls. But this nativity is hard, as our 
evil and corrupt nature is loth to leave its own will 
and purpose. The case of nature is such, that no 
nativity can take place without grief ; yet one hath 
more grief, temptation and affliction than another. 
The thief on the cross came suddenly to Christ ; so 
did many martyrs, and other holy men. 

We must go faithfully from Abraham to Isaac, 
from Isaac to Jacob, &c. We must begin at Abra- 
ham that we may be found endued with like faith, 
and obtain the blessing promised to him : then we 
shall more easily and cheerfully go from one patri- 
arch to another ; that is, we shall pass over one af- 



luther's sermons. 



79 



fliction after another, until we end the journey of 
life, and are called unto our rest. For a man must 
be exercised with afflictions, and renounce his own 
will, until he be brought under, and his flesh sub^ 
dued ; that it may obey the spirit, and walk joyfully 
in the will and obedience of God. 

Wherefore let no man think, of himself, to get to 
heaven by leading a quiet life, and following plea- 
sure. Christ saith, Luke xviii. 25. " It is easier 
for a camel to go through a needle's eye, than for a 
rich man to enter into the kingdom of God." And 
in the Acts of the Apostles, Paul teacheth, that 
through great tribulation we enter into the kingdom 
of God. Again, Abraham saith to the rich man, 
Luke xvi. 25. " Son, remember that thou in thy 
lifetime receivedst thy good things, and likewise La- 
zarus evil things ; but now he is comforted, and thou 
art tormented." It was also necessary that Christ 
should suffer, and by the cross enter into his glory. 
And St. Paul saith, 2 Tim. iii. 12. " All that will 
live godly in Christ Jesus, shall suffer persecution." 
Here we may learn that all is poison which is accord- 
ing to the lusts of the flesh : wherefore Paul saith 
to the Romans, viii. 13. " If ye live after the flesh, 
ye shall die : but if ye through the Spirit do mortify 
the deeds of the body, ye shall live." The spirit 
which is of God, is re-ady to suffer, but the flesh re- 
sisteth. 

This Jesus signified by his answer to Peter : when 
he showed to his disciples that he must go to Jerusa- 
lem, and suffer many things of the Jews, and be slain 
also. When Peter took him aside and began to 
rebuke him, saying, be it far from thee, Lord ; this 
shall not be unto thee ; Jesus turned, and said unto 
Peter, get thee behind me, Satan ; for thou savour- 
est not the things that be of God, but those that be 
of men. It is here manifest that the reason of man 
strives against the will of Gnrl. God will have us 



80 



luther's sermons. 



enter into glory by the cross and persecution ; but 
the flesh resisteth, and is troubled in affliction. 
Moreover, they that are endued with the spirit of 
God, rejoice if they be afflicted for his sake ; as it 
is written of the apostles ; Acts v. 41. " And they 
departed from the presence of the council, rejoicing 
that they xvere counted worthy to suffer shame for 
his name." 

James saith in his epistle, chap. i. 2. " My bre- 
thren, count it all joy when you fall into divers 
temptations : knowing this, that the trying of your 
faith worketh patience. And let patience have her 
perfect work, that ye may be perfect and entire, 
wanting nothing." O how necessary is patience for 
a christian ! We must enter into a new kind of 
life ; and if calamity comes, we must not burst forth 
into evil speeches, and take it impatiently, but we 
must lift our hearts to God, and bear affliction with 
a patient mind ; he will deliver us when it seemeth 
good to him. We must always think that he bears 
a fatherly affection toward us ; even when he sends 
persecution, anguish, affliction, and adversity ; as 
Hebrews xii. 5. " Ye have forgotten the exhorta- 
tion which speaketh unto you as unto children : my 
son, despise not thou the chastening of the Lord, nor 
faint when thou art rebuked of him ; for whom the 
Lord loveth he chasteneth, and scourgeth every son 
whom he receiveth. If ye endure chastening, God 
dealeth with you as with sons ; for what son is he 
whom the father chasteneth not ] But if ye be with- 
out chastisement, whereof all are partakers, then 
are ye bastards and not sons." God give us his di- 
vine grace that we may courageously pass through 
all afflictions and temptations, and with the Lord 
Christ be regenerate into a new life. Amen. 



LUTHER S SERMONS. 



81 



SERMON V. 

Matthew II. From the 1st to the llth verse, inclusive. 

1 Now when Jesus was born in Bethlehem of Judea in the 
days of Herod the king, behold, there came wise men fron« 
the east to Jerusalem, 

2 Saying, Where is he that was born King of the Jews? foi 
we have seen his star in the east, and are come to worship 
him. 

3 When Herod the king had heard these things, he was 
troubled, and all Jerusalem with him. 

4 And when he had gathered all the chief priests and scribes 
of the people together, he demanded of them where Christ 
should be born. 

5 And they said unto him, Tn Bethlehem of Judea; for thus 
it is written by the prophet, 

6 And thou Bethlehem, in the land of Juda, art not the least 
among the princes of Juda ; for ou.t of thee shall come a 
Governour, that shall rule my people Israel. 

7 Then Herod, when he had privily called the wise men, in- 
quired of them diligently what time the star appeared. 

8 And he sent them to Bethlehem, and said, Go, and search 
diligently for the young child ; and when ye have found 
him, bring me word again, that I may come and worship 
him also. 

9 When they had heard the king, they departed ; and lo, the 
star, which they saw in the east, went before them, till it 
came and stood over where the young child was. 

10 When they saw the star, they rejoiced with exceeding 
great joy. 

11 And when they were come into the house, they saw the 
young child with Mary his mother, and fell down, and 
worshipped him: and when they had opened their trea- 
sures, they presented unto him gifts; gold, and frankincense, 
and myrrh. 

We celebrate this day, concerning; the appearing oi 
our Lord Jesus ; who appeared a special comfort to 
all who sought him with a strong faith. First, to 
the wise men who came from the East : Secondly, to 
John the Baptist ; when being about thirty years of a:»-e, 
he was baptized of him in Jordan ; when the Holy 
Ghost, and voice of the Father, gave testimony of 
him, that he was the son of God : Thirdly, when he 



82 



luther's sermons. 



showed his glory and power in a miracle ; where he 
turned water into wine at a marriage ; by which he 
would procure reverence and estimation to matrimo- 
ny ; which now in a shameful manner is contemned 
and rejected by the pope and his adherents, as a mi- 
serable and wretched state. 

The wise men, who undoubtedly were the govern- 
ours of the country, when they had seen the star in the 
East, without delay made haste to Jerusalem, dili- 
gently seeking for the new born king of the Jews. 
They could neither seek nor find out this king, the 
Lord Christ, but by the star going before them, which 
led them to the place where he was to be found. So 
it is with us, we cannot find Christ without the gos- 
pel : that must show him to us, and bring us where 
we may find him. This only is done when we re- 
ceive the gospel by faith : otherwise, although we 
may have it, hear it, and know it, it profiteth us 
nothing ; we shall be as the scribes, who had the 
scriptures, and showed the way to others, not com- 
ing into it themselves, for the subject did not touch 
their hearts. 

It is not enough that we have the gospel, or that 
we hear it : but we must believe it, and lay it up in 
the secrets of our hearts, or we shall not find Christ. 
God respecteth not the person ; it matters not 
whether one be learned or unlearned ; instructed in 
many places of scripture, or in few ; unto whom 
God giveth grace, he it is that enjoys Christ. After 
the wise men had found the child Christ, at Bethle- 
hem, together with Joseph and Mary, by the help of 
the scripture and guiding of the star, they were not 
offended at the low condition of him, but being 
taught by the word, acknowledged him to be the 
Mesiah, the king of the Jews ; for whom they had 
looked so many years : they then opened their trea- 
sures, and offered him gold, frankincense, and myrrh. 
The wise men do not disdain him because he is with 



luther's sermons. 



33 



out pomp and splendour, neither do they turn back 
because they find him and his parents in poverty and 
misery ; but undoubtedly acknowledge him as king, 
as they had learned concerning him out of the scrip- 
ture. Moreover they give him the honour due to a 
king ; they offer him most precious gifts, which they 
had brought out of their own country. 

Now the world would have done none of these 
things ; but according to the custom thereof, would 
have looked for garments of purple, and a retinue 
of servants and hand-maidens : Thus it bestows its 
gifts where there was great plenty and abundance 
before ; yea, it deprives the poor and afflicted of 
those things they need, and takes bread from the 
mouth of the hungry. If we will honour Christ with 
those wise men, we must shut our eyes, and turn 
them from all which seems fair and goodly to the 
world. If any thing seem contemptible and ridicu- 
lous to the world, let us not be offended, or abhor it ; 
but let this suffice us, that we know it pleaseth God 
who is in heaven. Let us take heed to ourselves 
concerning these things ; that we may help the 
needy, comfort the afflicted, and count the calamity of 
our neighbour as our own. 

Whatsoever God hath commanded concerning 
these things, should be observed ; as to do good to 
our neighbour, to bear a friendly and Avilling mind 
toward him, and assist him in adversity. Christ 
saith, Mat. v. " If thou bring thy gift to the altar, 
and there rememberest that thy brother hath ough 
against thee, leave there thy gift before the altar, 
and go thy way ; first be reconciled to thy brother, 
and then come and offer thy gift." Here we plainly 
see that God will not be served, unless we first be- 
come reconciled to our neighbour. For the same 
cause also God rejecteth the sacrifices of the Jews ; 
as it is said in the prophecy of Isaiah, chap. i. " To 
what purpose is the multitude of your sacrifices unto 



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me ? saith the Lord : I am full of the burnt-offerings 
of rams, and the fat of fed beasts ; and I delight 
not in the blood of bullocks, or of lambs, or of he- 
■goats." 

"'When ye come to appear before me, who hath 
required this at your hand, to tread my courts '] 
Bring no more vain oblations ; incense is an abomi- 
nation unto me ; the new moons and sabbaths, the 
calling of assemblies, I cannot away with : it is 
iniquity, even the solemn meeting. Your new 
moons and your appointed feasts my soul hateth . 
they are a trouble unto me ; I am weary to bear 
them. And when ye spread forth your hands, I 
will hide mine eyes from you ; yea, when ye ma ice 
many prayers, I will not hear : your hands are full 
of blood. Wash you, make you ciean ; put away 
the evil of your doings from before mine eyes : 
cease to do evil ; learn to do well ; seek judgement ; 
relieve the oppressed ; judge the fatherless, plead for 
the widow," &c. 

Thus we see what God requireth, and what he 
allows. When we neglect those works by which 
our neighbour is served, he will neglect us : for 
whatsoever benefit we bestow upon our neighbour, 
that we bestow upon God, and Christ himself ; as 
he shall pronounce in the last judgement : Mat. xxv. 
40. " Inasmuch as ye have done it unto one of the 
least of these my brethren, ye have done it unto me." 
When this is heard, ye will not glory in the temples 
which have been built by you, or masses which ye 
have founded. For then he will say, what have I 
to do with thy temples and masses 1 what with thy 
altar and bells ? Thinkest thou that I *am delighted 
with stones and wood, with bells and banners '? were 
not all things mine at first 1 heaven is my seat, 
and earth my footstool. 

Who commanded thee to build temples 1 I have 
set living temples before thee ; these are to be edi- 



luther's sermons. 



85 



fied, nourished, and relieved ; but thou hast been 
occupied with other trifles, which I have not com- 
manded. Ye ought to have put your trust in me 
only : but whatsoever I have commanded, that of you 
hath been neglected ; and that which I have detest- 
ed and abhorred, that ye have done. The wise men 
did not abhor the miserable appearance of this infant 
and his parents ; neither should we detest the pitiful 
estate of our neighbours ; but be persuaded that we 
find Christ in them, and that whatsoever is bestowed 
upon them, Christ will acknowledge as being bestow- 
ed upon himself. 

His kingdom consisteth of the poor, despised, and 
abject ; yea, we must bear the cross ; we must suffer 
contempt, persecution, affliction, and misery ; as Paul 
saith out of the Psalm, xliv. 22. " For thy sake are 
we killed all the day long; we are counted as sheep for 
the slaughter." In another place he saith, 2 Cor. iv. 
"We are made as the filth of the world, the off- 
scouring of all things." Christ said to his disciples, 
when he sent them to preach in Judea, "Behold, I 
send you forth as sheep in the midst of wolves ;" 
Mat. x. 16. The wise men found Christ, not in 
Herod's court, not among the princes and priests, nor 
at the famous city of Jerusalem ; but at Bethlehem, 
in a stable. 

We must now consider what these wise men sig- 
nified by their gifts. They show by it that this child 
was a king; and not a king only, but also God and 
man. In offering gold, they acknowledge him king ; 
as if they should say, we bring thee gold^ not that 
we would thereby enrich thee ; for gold and silver, 
and whatsoei"- is, was thine before ; but hereby we 
acknowledge ?nee to be a mighty king over all things ; 
so we offer gold to Christ, when we acknowledge 
him for our king and Lord ; but in this is required a 
sti'ong faith. If I ought to acknowledge him for my 
kins and Lord my will ought also to be extinguished", 
8 



86 



LUTHER S SERMONS. 



that Christ only might reign and rule in me ; and 
that all things which pleaseth him might be done 
concerning me. The leper said unto Christ, Mat. 
"Lord, if thou wilt, thou canst make me clean." 

My will must be utterly extinguished, if I will have 
Christ to reign in me. Christ suffered not his own 
will to rule, but always submitted himself to the will 
of his Father ; as he saith, John vi. " I came down 
from heaven, not to do mine own will, but the will of 
him that sent me." Yea, he obeyed his Father even 
unto death, and submitted himself wholly to his will. 
We should imitate this example, which is written for 
our consolation, and rest our hope confidently on 
him, who brings all things to pass after the counsel 
of his own will ; as it is said in Psalm xxxvii. " Com- 
mit thy way unto the Lord ; trust also in him, and 
he shall bring it to pass." 

Blessed is he that believeth those things from his 
heart : such a man, whether he be burned, or 
drowned, or cast into prison, or otherwise grievously 
dealt with, taketh it all in good part ; for he know- 
eth that these things shall turn to his benefit. After 
this sort we offer gold with the wise men, when we 
suffer not our own will to rule, but suffer Christ to 
work in us according to his will and pleasure. 
Wherefore those are hypocrites, who know not how 
to suffer the will of God, but always complain of his 
dealings with them. If things go not according to 
their wishes, they are angry ; they do not patiently 
suffer persecution and contempt ; they murmur and 
find fault. . By resisting, they force the kingdom o 
Christ from themselves. 

By frankincense the wise men represented divine 
honour, which we offer to Christ when we confess 
that whatsoever we have comes from God ; and that 
we have it freely without any merit of our own. All 
things are to be ascribed to him as the true Lord ; 
neither must we glory in the things received, but the 



LUTHER S SERMONS. 



87 



glory of God is to be sought in them : and if he take 
them from us again, we ought to suffer it with quiet 
minds, and to bless him with the beloved Job in these 
words : " Naked came I out of my mother's womb, 
and naked shall I return thither : the Lord gave, and 
the Lord hath taken away ; blessed be the name of 
the Lord." Chap. i. 21. We ought to suffer misfor- 
tune and adversity, as if God himself cast them upon 
us ; so that none may be able to offend us ; for not 
so much as a hair of our heads shall perish ; as 
Christ saith to his disciples, Luke xxi. 

Whatsoever shall molest us, whatsoever adversity 
shall come upon us, we ought never to seek any 
other God, neither should we seek help and comfort 
from any but Christ alone. This is he which is 
made unto us of God the Father, wisdom, righteous- 
ness, sanctification, and redemption. We offer unto 
Christ frankincense of Arabia, when we fly to him 
in calamity, affliction, and anguish. But those that 
seek comfort from other sources, as from sorcerers, 
witches, &c. they do not offer frankincense to Christ, 
but loathsome brimstone, wherein they shall be burn- 
ed forever ; for they have not believed and trusted 
in Christ. 

By myrrh they signified mortal man : for with 
myrrh dead bodies were anointed which preserved 
them from putrefaction. Myrrh is a strong and bit- 
ter juice, distilled from trees which grow in Arabia ; 
somewhat like the gum of the pine, or fir tree. We 
offer myrrh to Christ, when we firmly believe that 
he by his death hath overcome sin, satan, and hell 
This is a special faith. If we believe from the heart 
that sin and death, the devil and hell, are swallowed 
up in and by the death of Christ, we shall not be 
afraid of them all : we shall be preserved from that 
rottenness which death bringeth, if we have this 
myrrh, this faith in the death of our Lord Christ in 



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our bodies and souls ; this will not suffer us to 
perish. 

So strong and valiant a thing is faith, that by it all 
things are possible. Christ saith in Mark, we must 
learn daily with our Lord Christ to bring under our 
old Mam, and mortify the deeds of the body by the 
cross ; not that cross which we choose, but that 
which Christ layeth upon us ; let us bear it with a 
patient and willing mind, that our bodies may be 
subdued and made subject to the spirit ; that being 
buried with Christ in baptism, we may be raised with 
him, and he alone may reign and live in us. 

This baptism signifies no other thing than that the 
old Adam be mortified and buried ; which we ought 
always to bear in mind, seeing that sin remains in us 
as long as we live in this world. Wherefore St. 
Paul treats in very good words, which ought to be 
diligently considered by us ; Rom. vi. " Know ye 
not, that so many of us as were baptized into Jesus 
Christ were baptized into his death 1 Therefore we 
are buried with him by baptism into death ; that 
like as Christ was raised up from the dead by the 
glory of the Father, even so we also should walk in 
newness of life. For if we have been planted to- 
gether in the likeness of his death, we shall be also 
m the likeness of his resurrection ; knowing this, 
that our old man is crucified with him, that the body 
of sin might be destroyed, that henceforth we should 
not serve sin. For he that is dead is freed from 
sin." 

" Now, if we be dead with Christ, we believe that 
we shall also live with him : knowing that Christ, 
being raised from the dead, dieth no more ; death 
hath no more dominion over him. For in that he 
died, he died unto sin once ; but in that he liveth, 
he liveth unto God. Likewise reckon ye also your- 
selves to be dead indeed unto sin, but alive unto God 



luther's sermons. 



89 



through Jesus Christ our Lord." Thus much con- 
cerning the first appearance. 

Now we will speak somewhat of the second ; that 
is, of the baptism of Christ. In the baptism of Christ, 
three things are to be considered : the first, the hea- 
vens were opened when he was baptized ; the second, 
the Holy Ghost was seen in the likeness of a dove ; 
and the third, the voice of the Father was heard, 
saying, " This is my beloved Son, in whom I am 
well pleased." Christ vouchsafed to be baptized 
with water, by which he hath hallowed baptism, and 
made the water thereof holy, that he which is baptiz- 
ed in his name, might likewise become holy and 
cleansed from sin. 

Christ was not baptized for himself, for he was 
not infected with the least spot of sin. He acted 
like a good physician, who first drinks of the bitter 
portion, and then offers it to the sick, that they may 
the more gladly and boldly drink of it afterwards : 
for we in baptism drink a bitter portion ; namely, 
the mortification of the old Adam : for dipping into 
the water, or sprinkling with it, signifies nothing else, 
than that the old Adam should perish and die. This 
is greatly furthered by the cross, which God by his 
divine will layeth upon us ; which we ought not to 
cast off, but bear willingly with a patient mind. 

But that this might be easier for us to do, Christ 
hath taken it upon himself ; he suffered himself to 
be baptized, he took his cross and carried it without 
resistance or gainsaying, and was obedient to his 
Father unto death, even the death of the cross : as 
Paul saith, Phil. ii. that he might deliver us from our 
sins, and might appease his heavenly Father, which 
surely he did of his mere grace without any desert 
of ours ; whereof baptism is a sign and pledge ; as 
Paul saith to Titus : " But when the kindness and 
love of God our Saviour toward man appeared, not 
by works of righteousness which we have done, but 
8* 



90 



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according to his mercy he saved us, by the washing 
of regeneration, and renewing of the Holy Ghost ; 
which he shed on us abundantly through Jesus Christ 
our Saviour ; that, being justified by his grace, we 
should be made heirs according to the hope of eter- 
nal life." 

Secondly, when Christ was baptized, the Holy 
Ghost appeared in the likeness of a dove, whereby 
is signified that we also receive the Holy Ghost in 
baptism, which ruleth and guideth us according to 
the will of God ; which is present with us, and help- 
eth us in bearing the burden of the holy cross, which 
exhorteth us, enforceth us, and when we yield to the 
burden of the cross, it is present and helpeth us ; if 
we fall it raiseth us up again, and is always a faith- 
ful companion in our journey. He maketh the bur- 
den of the cross light, which we should otherwise be 
unable to bear. If we fall into sin, we must remem- 
ber to go back to baptism, for this is the ship wherein 
we pass over the sea of sin ; for baptism is the be- 
ginning of repentance. After such a renewing of the 
life, followeth the praise of God, and thanksgiving 
unto him for the grace received. Then the person 
behaveth himself friendly towards his neighbour, and 
doth good to him in all things. This is signified by 
the Holy Ghost appearing upon Christ in the like- 
ness of a dove. The dove hath no gall : such they 
also become which receive the Holy Ghost in bap- 
tism ; to wit, they are gentle and without bitterness 
toward all men. 

Thirdly, the voice of the Father is heard in the 
baptism of Christ, which saith, " This is my beloved 
son, in whom I am well pleased." This is that Sa- 
viour which delivereth us from the tyranny of sin, 
death, satan, and hell. Here we may learn how we 
must come to God : he that desireth to become a 
child of God the Father, must attain to it through 
Christ, and through him alone, the beloved Son, who 



LUTHER S SERMONS. 



91 



sitteth in the bosom of the Father ; unto whom a 1 one 
the Father looketh; without whom he alloweth no- 
thing ; but whatsoever pleaseth the Father, it plea- 
seth him with respect to the Son : therefore he that 
desireth to go to the Father, must cleave to this his 
beloved Son : nothing is of value or estimation with 
the Father, except his beloved Son. 

He that desireth to be in favour with the Father, 
and to be beloved by him, let him flee to the bosom 
of the Son, by whom he findeth access to the Father; 
as Paul saith, Eph. " Through Christ we are adopt- 
ed :" and, " Without Christ we are the enemies of 
God." Therefore, whosoever cleaveth to Christ 
through faith, abideth in the favour of God; he also 
shall be made beloved and acceptable, as Christ is; 
and shall have fellowship with the Father and Son. 
This is a mighty and excellent voice ! This is my be- 
loved Son, in whom all things consist and are com- 
prehended, which are extant in the whole scripture. 

As all things are delivered into the hands of Christ, 
and gathered into one, that they may obey him, God 
saith, " this is my beloved Son :" by shewing Christ 
only, and naming no other, he maketh it plain that 
none is his beloved Son beside him. If others are 
not his beloved sons, it is certain that they are the 
children of wrath and indignation. If there were more 
beloved sons, he would not have used this saying ; 
neither would he turn his eyes to him only as though 
he knew no other. Paul saith in his epistle to the 
Hebrews, " Unto which of the angels said he at any 
time, thou art my Son, this day have I begotten 
thee V and again, " I will be his Father, and he shall 
be my Son." 

It is most certain that Christ, in these words, is 
declared to be the true and only Son of God ; see- 
ing that these words were never said to any other 
creature. Howbeit, he was as much the Son of 
God, and would have remained so forever, even as 



92 



luther's sermons. 



he hath been from everlasting, if this had not been 
spoken to us from heaven : neither is any thing 
added or taken away from him by this name ; but 
we must think that this praise and honour of Christ 
was spoken for our sakes ; as it is said in John xii. 
30. " Jesus answered and said, this voice came not 
because of me, but for your sakes." He hath no 
need that it should be said unto him, that he is the 
Son of God ; for he knew this before ; and hath had 
from everlasting by his nature, that which he 
heareth. 

This word teacheth us to know Christ, in which 
knowledge our salvation consisteth, as witnessed by 
Isaiah, Paul, and Peter. But how does it teach us 
to know him 1 it teacheth us to know him as the Son 
of God, who pleaseth the Father ; by which the Fa- 
ther cheereth the hearts of all the faithful, and great- 
ly delighteth them with comfort and heavenly love. 
When Christ speaketh, or doth any thing for me, I 
remember these words of the Father, that he is the 
beloved Son ; then I am forced to think, that all 
which Christ speaketh and suffereth for my sake, 
doth well please the Father. How can God show 
himself more liberal and loving, than by being pleas- 
ed that Christ his Son doth deal so kindly and ten- 
derly with us ; that he looks upon us with so much 
affection, and with such unusual love, as to suffer 
and die for our sakes. 

But we are cold, and sluggish, and unthankful 
wretches ; we pass over such precious words as 
things of no importance ; as if uttered by man ; as 
being contained in a book, or written on paper, as 
things utterly decayed ; as if grown out of use by 
long custom ; as if they pertained to Christ, and not 
to us. Being dull and senseless, we do not perceive 
that they belong not to Christ, but were committed 
to writing and are extant for our sakes only. Christ 
being in so great favour with God in all things, and 



LUTHER'S SERMONS. 



93 



at the same time serving us, as he himself witnesseth, 
we are without doubt in the same favour with God, 
as Christ himself. "If a man love me, he will keep 
my words ; and my Father will love him, and we 
will come unto him, and make our abode with him." 
John xiv. 23. Also, xii. 26. " Where I am, there 
shall also my servant be." Again ; I pray that they 
may be one, even as we are one ; I in thee, and 
thou in me, and they in me. 

But where is Christ ? In the favour of God ; in 
the depth of his heart : there also are we, if we 
know and love Christ ; there our refuge is placed, 
where no evil can come. But in this, faith is 
required ; the works of the law, and our own merit, 
will not prevail. Christ is here declared the only 
Son of God ; which at once overthrows whatsoevei 
maketh itself God. Men and satan, who please 
themselves, and love themselves only, seek not after 
God, but strive to become gods themselves : but 
God will say unto these very different things from 
what he said unto Christ. Christ is my beloved Son, 
in whom I am well pleased, seeing that he glorifieth 
not himself, although he be God : but ye are wretches, 
in whom I allow nothing, seeing that ye glorify 
yourselves, being but creatures and men. 

This sentence given of Christ, humbleth the world, 
and showeth them, all to be void of divinity; and 
ascribeth it to Christ, all for our benefit, if we believe 
and admit this sentence ; or to our condemnation, it 
we contemn it. Then we may say at once, without 
Christ there is no favour, nor any beloved Son ; but 
the wrath and sore displeasure of God. 

We shall now quote certain sentences out of the 
scripture concerning Christ, whereby is declared 
that through him we are loved by the Father, and 
without him are refused. Thus it is said, John i. 16, 
17. "Of his fulness, (to wit, Christ's,) have a v i we 
received, and grace for grace. For the law vas 



94 



luther's sermons. 



given by Moses, but grace and truth came by Jesus 
Christ." John iii. 13. " No man hath ascended up to 
heaven, but he that came down from heaven, even 
the Son of man which is in heaven." John iii. 16, 17, 
18. "For God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish, but have everlasting life. For 
God sent not his Son into the world to condemn the 
world; but that, the world through him might be 
saved. He that believeth on him is not condemned; 
but he that believeth not is condemned already, 
because he hath not believed in the name of the only 
begotten Son of God." 

John iii. 35, 36. " The Father loveth the Son, and 
hath given all things into his hand. He that believ- 
eth on the Son hath everlasting life : and he that 
believeth not the Son shall not see life ; but the wrath 
of God abideth on him." John vi. 40. " This is the 
will of him that sent me, that every one which seeth 
the Son, and believeth on him, may have everlasting 
life ; and I will raise him up at the last day." John 
vii. 37, 38. " In the last day, that great day of the 
feast, Jesus stood and cried, saying, if any man 
thirst, let him come unto me, and drink. He that 
believeth on me, as the scripture hath said, out of his 
belly shall flow rivers of living water." Titus iii. 4, 
5, 6, 7. " But after that the kindness and love of 
God our Saviour toward man appeared, not by works 
if righteousness which we have done, but according 
to his mercy he saved us, by the washing of regene- 
ration and renewing of the Holy Ghost ; which he 
shed on us abundantly through Jesus Christ our 
Saviour ; that, being justified by his grace we should 
be made heirs according to the hope of eternal life." 
Many other such sentences occur, particularly in the 
epistles of Paul, which any one may gather for 
himself. 



LUTHER S SERMONS. 



SERMON VI. 

The fruit and virtue of Chris fs Resurrection. 

We have heard in the treatise of the Lord's pas- 
sion, that it is not sufficient merely to know the 
history thereof ; neither is it sufficient to know how 
and when Christ rose ; but both the use and profit 
of his passion, as well as his resurrection, should be 
preached and known ; to wit, what Christ obtained 
by them for us. Where only the deed of the history 
is preached, it is frivolous preaching, and withoul 
fruit ; which both satan and wicked men as well 
know, read and understand, as we do. But when 
the use of them are preached, wherein they profit, 
that indeed is a fruitful and wholesome sermon, and 
full of sweet consolation. 

Christ hath declared the use and profit of his pas- 
sion and resurrection, when he talked with the wo- 
men : Mat. xxviii. 10. " Be not afraid ; go tell my 
brethren that they go into Galilee, and there shall 
they see me." These are the first words which they 
hear of Christ after his resurrection from the dead ; 
whereby he confirmeth all his sayings, also all his 
benefits showed to them before ; and that they should 
come unto those who should believe thereafter. 
Here he calleth not only his apostles his brethren, 
but also all them that believe in him ; although they 
do not see him visibly as the apostles did. 

Shall any one come forth and boast of his merit, 
or of the strength whereby he is able to merit any 
thing 1 What had the apostles merited 1 Peter 
denied Christ thrice : and all the rest of the apostles 
fled from him : he might have called them runaways, 
and forsakers of their standing in the midst of their 
conflicts ; yea, traitors and wicked men, rather than 
brethren. Wherefore of mere mercy and grace this 



96 



lutheVs sermons. 



word was brought unto them by the matrons, which 
the apostles themselves did perceive. This word is 
full of all consolation and comfort ; that Christ ca- 
reth for such wretched men as we are ; yea, and that 
he doth call us his brethren. If Christ be our bro- 
ther, I would fain know what good things we shall 
want 1 

They that are brethren by consanguinity, use 
goods common among themselves, having the same 
father, and the same inheritance ; otherwise they 
would not be brethren. So we also possess good 
things in common with Christ; enjoying the same 
father, and the same inheritance ; which inheritance 
is not diminished by parting it, as worldly inheritan- 
ces are, but is always made abundant ; for it is a spi- 
ritual inheritance. A corporal inheritance, when 
distributed into divers parts, is made smaller ; but ki 
the spirit, the case is such, that he who hath receiv- 
ed part thereof, hath obtained the whole. What is 
the inheritance of Christ 1 In his power are life 
and death, sin and grace, and whatsoever is contain- 
ed in heaven and earth ; his are eternal verity ; 
strength, wisdom, and righteousness. 

All power is given unto him ; he hath rule over all 
things ; over hunger, thirst, prosperity, adversity, &c. 
He reigneth over all things, whether they be in hea- 
ven or in earth, spiritual or corporal ; all things are 
in his power, as well eternal as temporal. Now if I 
cleave unto him by faith, I shall be made partaker 
of all his good things : I shall not obtain part of the 
inheritance only, but I shall possess with him ever- 
lasting wisdom, and eternal strength. I shall not be 
grieved with hunger, sin shall not oppress me, neither 
shall I be afraid of death. Hereby we may easily 
understand the sayings frequently uttered by the 
prophets, especially in the Psalms ; as where David 
saith, Ps. xxxiv. " The young lions do lack, and 
suffer hunger ; but they that seek the Lord shall not 



luther's sermons. 



97 



want any good thing." He saith in another place, " The 
Lord knoweth the ways of the righteous, and then 
inheritance shall endure forever. They shall not be 
confounded in the perilous time, and in the days of 
dearth they shall have enough." And again ; " I 
have been young and now am old, yet have I never 
seen the righteous forsaken, nor his seed begging 
bread." 

All these things Christ bringeth with him; for we are, 
and are called his brethren, not because of any merit 
in us, but of mere grace. If we would print these 
things in our hearts, and thoroughly feel them, it 
would go well with us ; but they go in at one ear, 
and out the other. St. Paul glorieth in these things, 
as he saith, Rom. viii. " As many as are led by the 
spirit of God, they are the sons of God. For ye 
have not received the spirit of bondage again to fear; 
but ye have received the spirit of adoption, whereby 
we cry, Abba, Father. The spirit itself beareth wit- 
ness with our spirit, that we are the children of 
God : and if children, then heirs ; heirs of God, and 
joint-heirs with Christ ; if so be that we suffer with 
him, that we may be also glorified together." 

This title ascendeth so high, that the mind of man 
is not able to comprehend it. For unless the spirit, 
the comforter, imparted this grace to us, no man 
would be able to say, Christ is my brother. Those 
who cry out without faith, " Christ is my brother," 
are fanatical spirits, who vainly pronounce words 
without fruit. The case standeth very differently, 
and more marvelously with a true christian ; he is 
amazed, and hardly dareth to confess any thing suf- 
ficiently thereof. Wherefore we must endeavour to 
hear this, not only with fleshly ears, but to feel it in 
our hearts ; then we shall not be rash, but be car- 
ried into an admiration thereof. A true christiar 
news these things with fear ; and cries out, am I, & 
wretched and defiled creature, drowned in sin, wor- 
9 



08 



i.uther's sermons. 



thy that the Son of God should be called my bro- 
ther 1 How do I, a miserable wretch, attain to such 
a thing 1 Thus he is astonished, and can hardly 
comprehend these things. 

These things cannot be understood according to 
flesh and blood ; the heart of man in a natural 
state is not able to comprehend them. Christ more 
plainly declares unto Mary Magdalene the use and 
fruit of his death and resurrection ; when he saith, 
John xx. " Go to my brethren, and say unto them, 
I ascend unto my Father, and your Father ; and to 
my God, and your God." This is one of the most 
comfortable places of which we can glory and boast. 
As though Christ should say, Mary, go hence and 
declare unto my disciples, (which fled from me, 
which have deserved punishment and eternal condem- 
nation,) that this resurrection of mine is for their 
good ; that is, I have by my resurrection brought the 
matter to pass, that my Father is their Father, and 
my God their God. 

These are but few words, but they contain much 
matter in them ; namely, that we have as great hope 
and confidence in God, as his own Son. Who can 
comprehend such exceeding joy ! I will not say, 
utter it; that a wretched and defiled sinner may be 
bold to call God his Father ; even as Christ himself. 
The author of the epistle to the Hebrews, well re- 
membered the words of the Psalm, how it speaketh 
of Christ ; who, as he saith, is not ashamed to call 
the believers brethren ; saying, " I will declare thy 
name unto my brethren : in the midst of the church 
will I sing praise unto thee." If any worldly prince 
or nobleman should humble himself so low, as to say 
to a thief or robber, thou art my brother, it would be 
a notable thing which every one would marvel at : 
but this king who sitteth in glory at the right hand of 
his Father, saith to poor mortal man, thou art my 
brother. 



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99 



In this king is our confidence and comfort. He 
arms us against sin and death, the devils and hell ; 
and against all sinister success of things, as well of 
body as mind. As we are flesh and blood, and 
therefore subject to all kinds of adversity, it follows 
that the case should so stand with him ; otherwise 
he would not be like unto us in all things. Where- 
fore, that he might be made conformable, and like 
unto us, he had experience in all things, even as we 
have, sin only excepted ; that he might be our true 
brother, and exhibit himself openly unto us. 

The epistle to the Hebrews doth set this forth in a 
lively manner, chap. ii. " Forasmuch then as the 
children are partakers of flesh and blood, he also 
himself likewise took part of the same ; that through 
death he might destroy him that had the power of 
death, that is, the devil ; and deliver them who 
through fear of death were all their lifetime subject 
to bondage. For verily he took not on him the na- 
ture of angels ; but he took on him the seed of 
Abraham. Wherefore in all things it behoved him 
to be made like unto his brethren, that he might be 
a merciful and faithful high priest in things pertain- 
ing to God, to make reconciliation for the sins of the 
people : for in that he himself hath suffered, being 
tempted, he is able to succour them that are tempt- 
ed." The profit, use, and fruit of the Lord's passion 
and resurrection, St. Paul liatn summed up in a very 
brief manner ; when he saith, Rom. iv. " Christ was 
delivered for our offences, and was raised again for 
our justification." 



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luther's sermons. 



SERMON VII. 

John X. From the Wth to the 16th verses, inclusive. 

11 I am the good shepherd : the good shepherd giveth his life 
for the sheep. 

12 But he that is a hireling, and not the shepherd, whose own 
the sheep are not, seeth the wolf coming, and leaveth the 
sheep, and fleeth ; and the wolf catcheth them, and scat- 
tereth the sheep. 

13 The hireling fleeth, because he is ahireling, and carethnot 
for the sheep. 

14 I am the good shepherd, and know my sheep, and am known 
of mine. 

15 As the Father knoweth me, even so know I the Father } 
and I lay down my life for the sheep. 

16 And other sheep I have, which are not of this fold : them 
also I must bring, and they shall hear my voice ; and there 
shall be one fold, and one shepherd. 

This text is full of consolation ; which in a pre- 
cious parable setteth forth Christ our Lord, and 
teacheth what manner of person he is, what his works 
are, and what affection he has toward man. Never- 
theless, it cannot be distinctly understood, by com- 
paring together light and darkness, day and night ; 
that is, a good and evil shepherd, as the Lord doth 
in this place. Ye have oftentimes heard that God 
hath instituted and ordained two sorts of preaching 
in the world : One is, when the word of God is 
preached, which saith, " Thou shalt have no other 
gods before me. Thou shalt not kill ; thou shalt not 
commit adultery ; thou shalt not steal," &c. Ex. xx. 
It also threatens that he who doth not keep these pre- 
cepts, shall die. 

But that preaching doth justify no man. Al- 
though a man be thereby compelled to show himself 
godly outwardly, before men, yet notwithstanding, 
he is offended at the law in his heart, and had much 
rather there were no law. The other ministry of 
the word, is the gospel ■ which shows where is to be 



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101 



received that which the law requireth. It neither 
urgeth nor threateneth ; but allureth men gently. 
It showeth them what they must receive and take, 
whereby they may become righteous : Behold, here 
is Jesus Christ ! he directeth them. These disagree 
one with another, as much as to receive and give, to 
exact and reward. 

This difference should be well understood and ex- 
plained. To hardened and untractable men, who 
feel not the gospel, the law is to be preached ; and 
they are to be urged till they begin to feel molified 
and humbled, and acknowledge their disease ; then 
is the time to begin to preach the gospel. These two 
sorts of preaching were instituted and ordained by 
the Almighty : besides these there are others which 
were not ordained of God, but are traditions invent- 
ed by men ; ordained by the pope and his prelates, 
wherewith they have perverted the gospel. These 
are not worthy to be called shepherds or hirelings ; 
but they are those whom Christ calleth thieves, rob- 
bers, and wolves. 

If we would guide men in the right way, it must 
be done by the word of God : if it be not done, we 
surely labour in vain. Christ treateth here of the 
second ministry of the word, and describeth of what 
sort it is : he maketh himself the chief, yea, the only 
shepherd : for he whom he doth not feed, remains 
unfed. Ye have heard that our Lord Jesus Christ, 
after his passion and death, was raised from the 
dead, and entered into immortality : not that he 
might sit idle in heaven, and rejoice with himself, but 
that he might receive a kingdom, and execute the 
functions of a governour and king ; of which all the 
prophets, yea, and the whole scripture, treats at 
large. 

We must continually acknowledge him to be our 
governour and ruler ; neither must we think that he 
is idle in heaven, but that he doth from above govern 
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and direct all things ; who hath an especial care of 
lis kingdom, which is the christian faith ; therefore 
it must needs be that his kingdom will nourish among 
us here on earth. Of this kingdom, we have else- 
where said, that it is so ordained, that we increase 
every day and become purer ; and that it is not go- 
verned by any force or power, but by preaching 
alone ; that is, by the gospel. This gospel cometh 
not from man, but it was brought by Jesus Christ 
himself ; and afterwards put into the hearts of the 
apostles and their successors, that they might com- 
prehend it, and speak and publish it. 

Hereby is his kingdom governed, wherein he so 
reigneth, that all the power thereof consisteth in the 
word of God. Now whosoever shall hear and be- 
lieve this, pertaineth to this kingdom. Moreover, 
this word is made so effectual, that it bringeth an 
abundance of all the good things which are necessa- 
ry to man. For it is the power of God which is able 
to save every one that believeth ; as Paul saith to the 
Romans ; if thou believe that Christ died for thee, 
to deliver thee from evil, and cleave unto the word, 
it is certain that no creature is able to overthrow 
thee. For as none are able to overthrow the word, 
neither shall any be able to hurt thee if thou trust in 
it. By the word thou shalt overcome sin, death, sa- 
tan, and hell ; and to that thou must flee, for in it 
thou shalt find peace, joy, and eternal life ; and be 
made partaker of all the good things that are pro- 
mised in the word. 

Wherefore the government of this kingdom is 
marvellous. The word is published and preached 
through the whole world ; but the power thereof is 
secret ; it must be felt and tasted in the heart. We 
therefore of the ministry are able to perforin nothing 
more, than to become the instruments through which 
our Lord Christ openly preacheth the word ; for he 
sufFereth the word to be published abroad, that every 



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103 



one may hear it. But faith maketh us to feel it in- 
wardly, in the heart ; yea, it is the secret work of 
Christ, when one knoweth what is his duty, and is 
willing to do according to his divine will and pleasure. 

That these things may be better understood, we 
will now treat of our text, wherein Christ saith, " I 
am the good shepherd 1" What is a good shepherd 1 
A good shepherd, saith Christ, giveth his life for his 
sheep : and I leave my life for my sheep. Here the 
Lord declareth what his kingdom is, by the parable 
of the sheep. The sheep is of that nature, that it 
quickly knoweth the voice of its shepherd ; neither 
followeth it the voice of another ; but always cleav- 
eth to its own, and seeketh help of him, not being 
able to help itself. The sheep cannot feed itself, nor 
preserve itself from the wolves ; but is altogether de- 
pendant upon the shepherd. 

Christ therefore bringeth the quality and nature 
of the sheep as a parable ; and transformeth himself 
into a shepherd : whereby he showeth what his king- 
dom is : which consisteth in feeding his sheep ; that 
is, miserable, needy, and wretched men, that have 
no help or counsel but in him alone. That we may 
declare this more plainly, we will quote a passage 
from Ezekiel : chap, xxxiv. " Should not the shep- 
herds feed the flocks % why therefore do ye feed 
yourselves 1 Ye eat the fat, and ye clothe you with 
the wool ; ye kill them that are fed ; but ye feed not 
the flock. The diseased have ye not strengthened, 
neither have ye healed that which was sick, neither 
have ye bound up that which was broken, neither 
have ye brought again that which was driven away, 
neither have ye sought that which was lost ; but with 
force and with cruelty have ye ruled them. And they 
were scattered, because there is no shepherd ; and 
they became meat to all the beasts of the field, when 
they were scattered. My sheep wandered through 
all the mountains, and upon every high hill : yea. 



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my flock was scattered upon all the face of the 
earth." 

What he here saith should be particularly no- 
ticed. The meaning is, that he will have the weak, 
sick, broken, abject, and lost, to be strengthened, 
healed, cured, and sought after ; not spoiled and des- 
troyed. These things, saith he to the shepherds, ye 
ought to do ; but ye have done none of them. 
Wherefore I myself, (as he afterwards saith,) will 
deal thus with my sheep : " That which is lost, will 
I seek again; that which is driven away, will I bring 
again ; and to that which is not well, will I prepare a 
T emedy, and heal it." Here we see that the king- 
dom of Christ is such as pertaineth to the weak, dis- 
eased, and feeble ; the preaching whereof is full of 
comfort ; although we do not thoroughly feel our 
misery and weakness : if we did, we should forthwith 
run to him. 

But how did those shepherds behave themselves ? 
they ruled in rigour, and strictly exacted obedience 
to the law. Moreover, they added their own tradi- 
tions ; as they do also at this day ; and if they be 
not kept, they cry out and condemn him that trans- 
gresseth them, so that they do nothing but urge more 
and more their own inventions. But this is not the 
way to feed and govern souls ; Christ is not such a 
shepherd : for by such manner of feeding, none are 
helped, but the sheep are utterly lost. We shall now 
make some remarks upon the preceding passage of 
the prophet. First, he saith that the weak sheep 
are to be strengthened ; that is, the consciences 
which are weak in faith, and have a sorrowful spi- 
rit, and are of faint courage, are not to be enforced. 
It must not be said unto them, thou must do this, 
thou must be strong ; for if thou art weak thou art 
ordained to eternal punishment ! This is not the 
way to strengthen the weak. 

Paul saith, Rom. xiv. " Him that is weak in the 



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105 



faith receive ye, but not to doubtful disputations. 5 ' 
He likewise adds, Rom. xv. " We then that are 
strong ought to bear the infirmities of the weak." 
Wherefore they are not to be severely compelled, 
but comforted ; that although they be weak, they 
may not despair, for they shall become stronger. 
Isaiah the prophet, spake of Christ in the following 
words : " A bruised reed shall he not break, and the 
smoking flax shall he not quench." chap. xlii. The 
bruised reed signifieth miserable, weak, and bruised 
consciences ; which are so easily shaken, that they 
tremble, and sometimes lose their confidence in God. 
With these God doth not deal rigorously, but in a 
gentle manner ; lest he break them. 

The smoking flax, which as yet burns a little, and 
emits more smoke than fire, are the same con- 
sciences : they ought not to despair, for he will not 
utterly extinguish them ; but will always kindle them, 
and more and more strengthen them. This, to him 
that truly knoweth it, is a great comfort. He that 
doth not gently handle weak consciences after this 
sort, doth not execute the office of a true shepherd. 
Afterwards the prophet saith, "That which was 
diseased, ye ought to have succoured." Who are 
those diseased ones 1 they who in their manner of 
living, and their outward works, have certain dis- 
eases and vices. The first pertaineth to the con- 
science when it is weak ; the other to the manners 
or condition of life ; as when one is carried with a 
wilful mind, and a wayward disposition ; and by 
wrath and evil doings offend ; as even the apostles 
sometimes did. 

Such as are so vicious in the sight of men, that 
they are even an offence to others, God will not 
have rejected and despaired of ; for his kingdom is 
not of such a nature that the strong and whole only 
should live therein, but Christ is placed in it that he 
may take care of such as are weak and helpless 



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Sometimes we are so weak and sick, that we almost 
despair of being subjects of this kingdom : but the 
more we feel our disease, so much the more we 
must strive to come to him ; for he is always ready- 
to heal us. If we are weak and oppressed, and in 
great affliction, we have more reason to go to Christ ; 
acknowledging ourselves sinners, that he may help 
and justify us : for the greater our disease is, the 
more needful it is for us to be healed. 

Christ requireth these things of us, and allureth 
us to come to him boldly and cheerfully. Others 
who are not such shepherds, think they make men 
righteous, if they exact much of them, and urge them 
much ; whereby they only make those who are evil, 
worse : as the prophet saith, " The broken have ye 
not bound together." To be broken, is, as when 
one has a leg broken, or a wound inflicted some- 
where else ; that is, when a christian is not only so 
diseased and weak that he stumbleth, but also run- 
neth into such great temptations that he breaketh 
some part, and even denieth the gospel, after the 
manner of Peter ; who forswore Christ. 

Now if any one should so stumble, that he was 
compelled to go back, and be utterly cast down in 
mind, we must not yet cast him oif ; as though he 
would never more pertain to the kingdom of Christ. 
We must leave Christ's property to himself ; that his 
kingdom may remain mere mercy and grace ; whose 
desire is to help them only that are grieved with their 
calamity and misery, and greatly desire to be deli- 
vered from it : that his kingdom may altogether 
abound with comfort, and he be the gentle shepherd 
that provoketh and allureth all who come to him. 
And all this is done by the gospel ; whereby the 
weak are to be strengthened, and the sick healed. 

This word is sufficient for all the distresses of con- 
science ; giving abundant comfort to all, though they 
be ever so great sinners. Christ therefore alone 



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107 



is the good shepherd ; who healeth all sorts of 
diseases, and helpeth them that are fallen. He 
that doth not, is not a shepherd. The prophet thus 
remarks : "Ye have not brought again that which 
was driven away." What is that which was driven 
away % The despised soul that is so scorned and 
contemned, that whatsoever christian doctrine is 
bestowed upon it, is thought to be in vain. Yet 
Christ will not suffer it to be dealt with in a harsh 
manner : his kingdom is not compassed with so 
straight bounds, that only the strong, whole and 
perfect, nourish therein ; for this pertaineth to the 
heavenly life to come ; but in this kingdom, only 
grace and mercy must abound. 

As God promised to the children of Israel ; Ex. iii. 
That he would bring them to a land flowing with 
milk and honey. The prophet concludeth ; " The 
lost have ye not sought." That is lost which seem- 
eth to be condemned ; of the return whereof there 
is scarcely any hope : of which sort in the gospel 
were publicans and harlots ; and at this day, they 
who have not a spark of godliness, but are untrac- 
table and unruly. Notwithstanding, these are not 
to be left, but means should be used, that at the last 
they may be reclaimed and brought into the right 
way. Which Saint Paul ofttimes did ; as when he 
delivered two of this sort to satan : 1 Tim. i. "I 
have delivered them unto satan, that they may learn 
not to blaspheme." And again he saith, 1 Cor. v. 
" To deliver such a one unto satan for the destruc 
tion of the flesh, that the spirit may be saved in th( 
day of the Lord Jesus." 

These he cast off as condemned ; yet he did not 
despair of them. Christ should be preached, as 
rejecting no man, although he be weak : but that he 
willingly receiveth, comforteth, and strengtheneth 
every one ; so that he always appeareth to be the 
good shepherd. Therefore it comes to pass, that 



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men willingly resort to him, and that there is no need 
to compel them. The gospel so allureth and ma- 
keth them willing, that they come with love and 
pleasure, and with all boldness ; whereby their love 
to Christ is increased, so that they do every thing 
willingly, who before were to be urged and com- 
pelled. If we be compelled, we act grudgingly and 
unwillingly, which God abhorreth. 

When we perceive that God dealeth so lovingly 
and gently with us, our hearts become ravished, so 
that we cannot stay ourselves, but are constrained 
to run unto him, leaving all other things for his sake. 
Consider how great an evil it is, when one judgeth 
another. The kingdom of Christ, as we have 
heard, is so ordained, that it healeth and justifieth 
only sick and miserable consciences ; wherefore 
those who have regard only to the strong and whole 
are much deceived. It is great and effectual know- 
ledge whereby Christ is known. It is grafted in us 
by nature, to be altogether evil and wicked ; yet not- 
withstanding we would have every one honest : we 
earnestly regard strong christians ; not looking to 
the sick and weak, thinking them not to be chris- 
tians ; though we ourselves at the same time exceed 
them in wickedness. 

The cause of this is our corrupt nature, and our 
blind reason ; which would measure the kingdom of 
God by our own judgement : whereby we think those 
things unclean before God, which seem unclean to 
us ; but this opinion must be removed from our 
minds. It will be said, alas ! what will become of 
me if all christians must be whole, strong, and god- 
ly ] When shall I attain those things 1 In this 
manner thou wilt bring thyself into such a perplexi- 
ty, that thou shalt not attain unto true comfort and 
joy. Thou must be so affected, that thou wilt say, 
most gracious Saviour, although I find myself alto- 
gether weak, and diseased, and in a wretch' -d state, 



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109 



yet I will not cast off my hope, but will flee unto 
thee, that thou mayst succour me ; for thou only art 
the true shepherd ; wherefore I will not despair, 
nor be discouraged, although I come void of works. 

We must be diligent, that we may become wise 
and know Christ. In his kingdom only the weak 
and diseased are conversant ; it being, as it were, a 
mere hospital, in which only the sick and feeble lie, 
of whom a care must be taken. But few men have 
this knowledge, for it is not easily attained ; it is 
even sometimes wanting in them who have the gos- 
pel and spirit. Some men look into the scripture, 
which setteth forth the kingdom of Christ, affirming 
it to be precious ; nevertheless they pay but little at- 
tention to the signification of the words therein con- 
tained, neither do they perceive that true wisdom is 
hidden therein, which far excelleth our wisdom. 

Christian wisdom does not consist in seeking the 
company of those that are accounted wise and skil- 
ful, and to make mention, and talk of them ; but to 
be occupied among the unwise, and those that lack 
understanding, that they may forsake sin and fool- 
ishness, and embrace righteousness, and sound un- 
derstanding. Therefore it appeareth that christian 
wisdom doth not consist in lofty looks, and seeing 
ourselves in things high and wise, as in a glass, but 
that we look to those things which are below, and 
mark that which is humble. He that knoweth these 
things, let him give thanks to God ; for by this 
knowledge he is able to prepare and apply himself 
to every thing that shall take place in the world. 
But ye shall find many, yea, even among those that 
preach the gospel, who are not thus far enlight* 
ened. 

Heretofore we have been taught that none must 
come to Christ, till he be altogether clean; thou 
must therefore forsake this opinion, that thou mayst 
attain to true understanding, and know Christ aright, 
10 



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as the true and good shepherd. He compareth the 
good shepherd with the evil, or hireling, in the fol- 
lowing passage : " The good shepherd giveth his life 
for the sheep. But he that is an hireling, and not 
the shepherd, whose own the sheep are not, seeth 
the wolf coming, and leaveth the sheep, and fleeth ; 
and the wolf catcheth them, and scattereth the 
sheep. The hireling fleeth, because he is an hire- 
ling, and careth not for the sheep." 

It is true, indeed, that Christ is the only shepherd : 
the name of Christ belongs to him alone ; yet he 
communicates the same to us, that we may be called 
christians. In the same manner, although he be the 
only shepherd, yet he imparteth the same name to 
those that be of the ministry. Matthew likewise 
forbiddeth our calling any man father on earth ; for 
one is our Father, which is in heaven. (Chap, xxiii.) 
Notwithstanding, Paul calleth himself the father of 
the Corinthians, when he saith ; " In Christ Jesus I 
have begotten you through the gospel." (1 Cor. iv.) 
Therefore it seemeth as though God alone would 
have the name of father ; and at the same time 
granteth the same name to men, that they also may 
be fathers ; howbeit, not of themselves, but by 
Christ : even as we are called christians ; not that 
we have any thing of ourselves, but that all things 
are given us through Christ. 

Christ saith, moreover, " He that is an hireling, 
and not the shepherd, whose own the sheep are not, 
seeth the wolf coming, and leaveth the sheep, and 
fleeth," &c. This surely is a hard saying ; that they 
which preach the gospel, and strengthen and heal the 
sheep, should at last suffer them to be caught and 
torn in pieces : while they themselves flee away, 
when the sheep have the most need of help. As 
long as the wolves do not appear, they do their duty 
carefully and diligently ; but as soon as the wolf ap- 
pears, they immediately leave the sheep. If they 



luther's sermons. 



Ill 



have fed them well and made them fat, strong and 
whole, they are the better liked by the wolves. 

But what is the hidden meaning of this parable ? 
The meaning of Christ is this ; in my kingdom, 
(which consisteth in nothing else, but strengthening 
the weak, healing the sick, and encouraging the faint 
hearted,) the holy cross shall not be wanting. When 
it is preached that Christ only, whose silly sheep we 
are, hath the care of us, strengtheneth, healeth, and 
helpeth us, that our own strength and works are of 
no importance, the world cannot abide it : so that it 
is a natural consequence for the gospel to bring the 
cross with it ; inseparably accompanying it ; and he 
that will unfeignedly profess it before the world, must 
expect to bear persecution. This being the case, it 
is not difficult to perceive the difference between the 
true shepherds and the hirelings. 

The hireling preacheth the gospel as long as he is 
reported among men to be learned, godly, and holy. 
But when he is reproved, or called a heretick and 
wicked man, or requested to make a recantation, he 
either recanteth or leaveth the flock without a shep- 
herd : their case then becomes worse than it was 
before. What doth it avail the sheep, even if they 
were well fed before ? If they were true shepherds, 
they would lose their lives rather than leave the 
sheep to the jaws of the wolves ; and would be 
ready to offer their neck to the axe for the sake of 
the gospel. 

They therefore are not good shepherds, who 
preach the gospel that they may thereby obtain ho- 
nour and riches ; without doubt these are hirelings, 
who seek their own glory even in sound doctrine, 
and in the word of God. Wherefore they abide no 
longer than they receive honour, praise, and benefit 
thereby. As soon as the wolf cometh, they go 
back, deny the word, and flee away ; leaving th* 
sheep, earnestly seeking for pasture and their shep 



/ 



12 



luther's sermons. 



herd, that he may keep them from injury : but the 
good shepherd never leaveth his sheep in time of dan- 
ger, but always remains with them to strengthen and 
defend them. 

These things may happen to us in some future 
time ; we may be beset in the same manner. Then 
the preachers will shut their mouths and provide for 
their safety by fleeing away ; the sheep shall be dis- 
persed ; one will be carried this way, and another 
that ; God grant that some of them may stand va- 
liantly in defence of the gospel, and spend their 
blood, if the case so require, in delivering their sheep ! 
Thus Christ hath described the hirelings in their true 
colours ; who thus saith ; "I am the good shepherd, 
and know my sheep, and am known of mine." He 
speaketh here of the peculiar duty that belongs to 
himself : I know my sheep, saith he, and they 
likewise know me. Christ knoweth us to be his 
sheep, and we know him to be our shepherd. 

He knoweth us to be weak and* diseased ; but 
even those that are he doth not cast off, but taketh 
care of them, and healeth them ; though they be so 
diseased that all the world think they are not his 
sheep ; and indeed this is the knowledge of the world. 
But Christ doth not know them after this manner ; 
neither doth he greatly regard what manner of sheep 
they are, but considereth whether they belong to his 
fold. Those therefore are true shepherds, who, 
following Christ, know their sheep, and protect them 
from danger. 

My Father knoweth me, saith Christ, but the 
world knoweth me not. Therefore, when the hour 
shall come that I shall die an ignominious death upon 
the cross, all with one voice will cry out, was this 
the Son of God 1 he must needs be a condemned 
man, and given up to satan both soul and body. 
But my Father will say after this sort ; this is my 
well beloved Son, the King and Saviour of man- 



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113 



kind. If I were in the midst of hell, or in the jaws 
of satan, I should come out again, for the Father 
will not forsake me. Likewise 1 know my sheep, 
and they know me : they are certain that I am a 
good shepherd ; therefore they come to me for suc- 
cour. They cleave to me, knowing that they are 
subject to manifold infirmities and diseases ; and 
knowing that I would have such resort to me. 

" Other sheep I have, which are not of this fold : 
them also I must bring, and they shall hear my 
voice ; and there shall be one fold, and one shep- 
herd." Some, in explaining this passage, say, before 
the latter days, the whole world shall become chris- 
tians , this is a falsehood forged by satan, that he 
might darken sound doctrine ; that we might not 
rightly understand it. Beware therefore of this de- 
lusion. As soon as the gospel was published, it was 
preached to the Jews ; and they were the sheepfold. 
But he saith that he hath other sheep also, which 
are not of this fold, which he must gather together ; 
whereby he showeth that the gospel must be preach- 
ed to the Gentiles, that they also may believe in 
Christ ; that of the Jews and Gentiles may be made 
one church. This was performed by the apostles, 
who preached the gospel to the Gentiles, and brought 
them to the true faith. 

Thus there is one body, one church, one faith, 
one hope, one love, and one baptism ; which con- 
tinued at this day, and shall continue to the end 
of the world. Therefore do not believe that all men 
shall have faith in Christ ; for the cross must always 
be borne by us ; the greater part being of the class 
that persecute christians. The gospel must be con- 
tinually preached, that always some may be brought 
to Christianity. Thus we close, having given a com- 
pendious exposition of the text. 



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SERMON VIII. 

John, chap. VI. From theiitk to the 51st verses, inclusive. 

44 No man can come to me, except the Father, which has 
sent me, draw him : and I will raise him up at the last day. 

45 It is written in the prophets, And they shall be all taught 
of God. Every man, therefore, that hath heard, and hath 
learned of the Father, cometh unto me. 

46 Not that any man hath seen the Father, save he which is 
of God, he hath seen the Father. 

47 Verily, verily, I say unto you, He thatbelieveth on me hath 
everlasting life. 

48 I am that bread of life. 

49 Your fathers did eat manna in the wilderness, and are 
dead. 

50 This is the bread which come-th down from heaven, that a 
man may eat thereof and not die. 

51 I am the living bread which came down from heaven. If 
any man eat of this bread he shall live forever : and the 
bread that I will give is my flesh, which I will give for the life 
of the world. 

The sole object of this text is, to teach us the na- 
ture of Christian faith, and to stimulate us to the ex- 
ercise of it : and, indeed, the general tenor of the 
Gospel of John, goes but little farther than to in- 
struct us, how we must believe on the Lord Jesus 
Christ ; and that such a faith as is grounded on the 
true promise of God made to Christ, will save us ; 
as the text under consideration plainly declares. 
Those, therefore, who teach any other way or means 
to obtain righteousness, are here considered as igno- 
rant of the true way. For whatsoever is the inven- 
tion of men, can avail them nothing towards obtain- 
ing salvation. Although a man may exercise the 
duties of godliness, although his external works may 
appear holy before men, yet he will not be able to 
attain unto heaven, unless God, through his word, 
proffer him his divine grace, and enlighten his under- 
standing, that he may walk in the way of life. 

Now the way of life, is the Lord Jesus Christ ; 
and he that seeketh another way, as those most cer- 



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tainly do, who trust in their own works, erreth from 
the right and true way; for Paul saith, Gal. ii. "If 
righteousness be by the law," (that is, by the works 
of the law,) " then Christ died without a cause." 
Therefore, I say, a man must be, as it were, bruised 
and broken by the Gospel ; he must be humbled 
from the bottom of his heart ; he must feel himself 
weak and frail, and wholly unable to do any thing of 
himself. He must fall prostrate before God, and 
cry, Help me, O omnipotent God, merciful Father, 
I am not able to help myself ! Help, O Lord Christ, 
mine own help is nothing ! 

Christ, in Lukexx. 18. speaking of the chief cor- 
ner stone, which was rejected of the builders, saith : 
" W hosoever shall fall upon that stone, shall be bro- 
ken ; but on whomsoever it shall fall, it will grind 
him to powder." Now this stone is Christ ; there- 
fore, we must either fall upon him through a sense 
of our imbecility and weakness, and so be broken, 
or he will fall upon us in his righteous judgement, 
and we shall be crushed under the weight of our own 
sins. 

Christ saith in the text, " No man can come to 
me, except the Father which has sent me draw him : 
and I will raise him up at the last day." The con- 
clusion therefore is, that he whom the Father draw- 
eth not, and who cometh not to the Son, shall surely 
perish ; for he is the only name given unto us whereby 
we can be saved ; and without him there is no salva- 
tion : if he help not, our case is most miserable. Of 
him Peter also speaketh in the Acts of the Apostles, 
chap. iv. " This is the stone which was set at nought 
of you builders, which is become the head of the 
corner. Neither is there salvation in any other : for 
there is none other name under heaven given among 
men, whereby we must be saved." Where then is 
the doctrine of those divines and schoolmen, who 
have taught, that by many works we must attain 



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LUTHER'S SERMONS. 



unto righteousness ? How is the doctrine of that 
great master, Aristotle, confounded, who taught that 
reason instructeth men to do the best things, and is 
always ready to direct them in the right way ! For 
this doctrine Christ doth here disprove ; and doth 
positively assert, that unless the Father draw us to 
him, we shall perish forever. Hence all men must 
confess their imbecility and slowness to good things ; 
for if any man persuade himself that he is able to do 
any good work by his own strength, truly he accu- 
seth Christ of falsehood ; and with great arrogance, 
presumeth to come to heaven, although he is not 
drawn of the Father. 

The word of God, wherever it is soundly preach- 
ed, casteth down whatsoever things are high and 
great ; it maketh mountains even with vallies, and 
overthroweth all hills ; as the prophet Esaias saith, 
" that all hearts hearing the word may despair of 
themselves, otherwise they cannot come unto Christ." 
The works of God are such, that while they kill, 
they make alive ; while they condemn they save ; as 
Hannah, the mother of Samuel, singeth of the Lord : 
" The Lord killeth and maketh alive ; bringeth 
down to the grave, and setteth up again. The Lord 
maketh poor, and maketh rich ; bringeth low, and 
heaveth up on high." 

Wherefore, if a man be so stricken of God in his 
heart, that he acknowledgeth himself such a one as 
ought for his sins to be condemned, he surely is that 
very man whom God by his word has stricken, and 
by this stroke hath fastened upon him the bond of 
his divine grace, whereby he draweth him, that he 
may provide 'for his soul, and take care of him. At 
first, he could find within himself no help nor sup- 
port, neither did he desire any ; but now he hath 
found the special consolation and promise of God, 
which is this : " He that asketh receiveth, he that 



luther's sermons. 



117 



seeketh fmdeth, and to him that Knocketh it is 
opened." 

By suchapromise, manis more and more comforted 
in mind, and conceiveth a greater trust and confidence 
in God : for as soon as he heareth that this is the 
work of God alone, he desireth of him, as at the 
hand of his merciful father, that he will vouchsafe 
to draw him. He is also encouraged to lay hold on 
the promises of God, he trusteth in his word, and 
hereby he obtaineth a certain testimony, that he is 
one whom God hath drawn : as John saith in his first 
Epistle, v. 10. " He that believeth on the Son of God, 
hath the witness in himself." 

He that is thus taught of God, he that hath this 
witness in himself, will find God no other than a 
helper, a comforter, and a Saviour. It therefore 
follows, that if we believe aright, God will ever be to 
us a comforter, and a giver of every good and per- 
fect gift : he will require nothing of us, but will free- 
ly bestow upon us whatsoever things may be for our 
good ; as he himself saith, in Psalms viii. " I am the 
Lord thy God who brought thee out of the land of 
Egypt ; open thy mouth wide and I will fill it." Who 
would not love such a God ; a God who is so loving 
and kind to us, and who so readily offereth us his di- 
vine grace and goodness 1 

They who do unadvisedly neglect so great grace 
as is offered to them by God, shall in no wise escape 
his severe and eternal judgement ; as is said in the 
epistle to the Hebrews : " If they that transgressed 
the law of Moses escaped not unpunished, but died 
without mercy, how much more grievously shall God 
punish them who count the blood of the testament 
as an unholy thing, and tread under foot the Son of 
God." 

How diligent is Paul in all his epistles to teach how 
the true knowledge of God may be obtained ! How 
ardently doth he wish that men may possess thk 



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knowledge ! the language of his soul is, if ye only 
Knew and understood what God is, ye would then be 
safe : then ye would love him, and do all things that 
are approved of him. How desirous is he also that 
those who have obtained this knowledge should in- 
crease ink! Thus he saith, Col. i. "We cease 
not to pray for you, and to desire that ye might be 
filled with the knowledge of his will in all wisdom 
and spiritual understanding, that ye might walk 
worthy of the Lord, pleasing unto all, being fruitful 
in every good work, and increasing in the knowledge 
of God ; strengthened with all might, according to 
his glorious power, unto all patience and long suf- 
fering with joy fulness, giving thanks unto the Fa- 
ther, who made us meet to be partakers of the in- 
heritance of the saints in light." 

Thus we learn from the first part of the text, that 
the knowledge of God cometh from the Father : — 
that it is necessary he should lay the foundation of 
our building, in order that our labour may not be in 
vain. This God effecteth through the preaching of 
his word, by those ministers whom he hath taught 
and sent forth to make known unto us the way of 
salvation. For St. Paul saith, Rom. x. " Faith 
cometh by hearing, and hearing by the word of God." 
And first, we have preached unto us the law ; 
whereby we learn that all the deeds and actions of 
our lives, although they may have appeared righteous 
before men, are of no estimation before God ; nay, 
that they are even abhorred and loathed of him ; 
and that it is utterly impossible for us to obtain sal- 
vation thereby. Afterwards, we have the preaching 
of grace, which teacheth us, that although we can- 
not be saved by our own works of righteousness, 
yet it has pleased God to make provision for us, in 
order that we may not be utterly condemned and 
cast off ; that he will receive us in the name of his 
• cloved ?k>n, whom he has given unto us as a me- 



luther's sermons. 



119 



diator and Saviour : and that he will even make us 
heirs in his kingdom ; yea, and lords over all things 
in heaven and earth. 

When the preaching of the law taketh hold on 
our hearts, when we find ourselves condemned with 
all our works, our mind is made exceedingly sorrow- 
ful, we sigh unto God and know not what to do ; oui 
conscience is evil and fearful, we can see no way to 
escape from the justice of God ; and thus we are 
brought to the very brink of despair. If, when in 
this situation, we hear the preaching of the gospel 
of grace, if the way to Christ be shown us, if we be 
made sensible that we must be saved through him 
alone, by mere grace and mercy without any of our 
own works and merits, then is the heart made joyful, 
and hasteth to lay hold on this grace, as the thirsty 
hart runneth unto the water. Thus David saith, 
" As the hart desireth the* water brooks, so longeth 
my soul after thee, O my God : my soul thirsteth 
for God, yea, even for the living God." 

When a man is thus taught of God, and cometh 
to Christ through the gospel, he heareth the voice of 
the Lord Jesus Christ, which strengtheneth the 
knowledge that God hath taught him. He findeth 
God to be none other than a Saviour abounding with 
grace, and that he will be favourable and merciful to 
all who will call upon him in the name of his Son. 
For the Lord saith, " Verily, verily, I say unto you, 
he that believeth in me hath everlasting life. I am 
that bread of life. Your fathers did eat manna in 
the wilderness, and are dead. This is that bread that 
cometh down from heaven, that he who eateth of it 
shall not die. I am that living bread which came 
down from heaven ; if any man eat of this bread, 
he shall live forever; and the bread that I will give 
is my flesh, which I will give for the life of the 
world." 

In these words the soul findeth a table daintily 



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furnished, whereat it may satiate its hunger. This 
is that supper, to the preparing of which our Lord 
hath killed his oxen and his fatlings ; and he hath 
bidden us all to partake of it. Therefore, if we com- 
mit ourselves confidently unto him, and cleave to his 
word, his spirit will dwell in us, and we shall conti- 
nue at this goodly table forever. The living bread of 
which the Lord here speaketh is Christ himself, who 
was slain for us, and by whom we are fed. If we 
receive but a morsel of this bread in our hearts, 
and retain it, we shall be forever satisfied. It will 
furnish us a repast at which we may banquet conti- 
nually, without ever being cloyed. 

Now to enjoy this repast, we have only to believe 
in the Lord Jesus Christ ; that he is made unto us of 
God, as Paulsaith, 1 Cor. i." Wisdom, righteousness, 
sanctification, and redemption." He that partaketh 
of this repast shall live forever : for when the Jews 
were in contention about the words of Christ, he 
saith, " Verily, verily, I say unto you, except ye eat 
the flesh of the son of man, and drink his blood, ye 
have no life in you. Whosoever eateth my flesh and 
drinketh my blood hath eternal life, and I will raise 
him up at the last day." The manna which the fa- 
thers did eat in the desert, could not save from 
death ; but this food maketh us immortal. If we 
believe in Christ, death hath no power to hurt us ; 
nay, there is no more death : for Christ saith unto 
the Jews, John viii. 51. "Verily, verily, I say unto 
you, if a man keep my saying, he shall never see 
death." Here it is evident he speaketh of the word 
of faith and the gospel. 

But it may be said that the righteous die notwith- 
standing : that Abraham and the holy prophets are 
dead ; as the Jews said unto Christ. I answer : The 
death of Christians is only a sleep, and it is common- 
ly thus called in scripture. For a Christian tasteth 
and seeth no death ; that is, it hath no pangs to him, 



luther's sermons. 



121 



nor doth he fear it. It is to him only a passage and 
gate to life ; for the Saviour Christ Jesus, in whom 
he belie veth, hath overcome death. Christ saith, 
John v. 24. " Verily, verily, I say unto you, he that 
heareth my word, and believeth on him that sent 
me, hath everlasting* life, and shall not come into 
condemnation ; but is passed from death unto life." 

Not only is the death of a Christian free from ter- 
ror, but his life also is happy and joyful. To him the 
yoke of Christ is easy and pleasant ; and that it 
seemeth grievous to others, is because the Father 
hath not yet drawn them : therefore, they can take 
no pleasure in doing his will, nor doth the gospel af- 
ford them any comfort. But to those whom he hath 
drawn, and hath taught by his spirit, the gospel of 
Christ is a source of exceeding joy and consolation. 

Thus ye have heard how ye must feed by faith on 
this bread which cometh down from heaven ; that is, 
on the Lord Jesus Christ ; which ye do when ye be- 
lieve on him and acknowledge him as your Saviour; 
and throughout the chapter from which our text is ta- 
ken, the necessity of such a belief is strongly en- 
forced. For when the. multitude followed Christ, 
that they might eat and drink, he taketh occasion to 
recommend unto them this spiritual meat; and sig- 
nified that he fed them with bodily mea*, in order 
that they might believe on him, and thus feed on that 
also which is spiritual. 

In this manner doth Christ, throughout his dis- 
course, endeavour to persuade men to lay hold on 
this bread of life. In what familiar and plain lan- 
guage doth he here offer himself unto us ! How 
gently and graciously doth he apply himself to our 
hearts, in order that we may do the will of our hea- 
venly Father ! which is nothing else than to believe 
on his Son ; that he suffered death for our sakes; 
that although he was without sin, he took upon him 
the sins of the world, and suffered as though he had 
11 



122 



luther's sermons. 



committed them himself; that he did the same wil- 
lingly, to make atonement for our transgressions, in 
order that he might receive us as brethren and sis- 
ters ; — if we believe these things, we do the will of 
our heavenly Father ; for Christ saith, in the chapter 
from which the text is taken, " This is the will of 
him that sent me, that every one which seeth the 
Son, and believeth on him, may have everlasting life." 
It therefore appeareth, that he who hath faith doth 
the will of God, and eateth of the heavenly bread of 
which we have been speaking. 

The bread and wine whereof we partake in the 
sacrament of the Lord's supper, are designed to re- 
present the body and blood of Christ. This supper 
was instituted for the purpose of reminding us of the 
sufferings of our Saviour, and to strengthen our 
faith, in order that we may be assured that his body 
and blood deliver us from sin, death, satan, and all 
evil. But it may be asked, how shall a man know 
that hepartaketh of this heavenly bread, and is called 
to this spiritual supper? Answer: — Let him consider 
the matter in his own mind, and if he find that he 
hath comfort in the promises of God, and is persua- 
ded that he is of that choice company, he is assu- 
redly such a one indeed ; for as we believe, so com- 
eth it unto us. Such a man, moreover, will have a 
regard for his neighbour ; he will assist him as his 
brother ; he will deal justly with him ; he will com- 
fort, support, and encourage him — in short, he will 
do unto him no otherwise than he desireth to be done 
unto himself. 

The reason why the mind of such a man is thus 
disposed, is, because his heart is filled with the love 
of God, and he therefore delighteth to do his will. It 
is now a pleasure to him to do good to his neigh- 
bour, and he is even grieved if there be none to 
whom he may be serviceable. He also deporteth 
himself with humility towards all men ; he doth not 



luther's sermons. 



esteem the temporal pleasures and vanities of life ; 
he judgeth no man ; he defameth no man ; he in- 
terpreted all things in the most favourable manner. 
When such a person seeth that matters go not well 
with his neighbour ; if he fainteth in faith, if he wax- 
eth cold in love, if his life is not every way approva- 
ble, he prayeth for him, and expostulated! with him 
as a brother. He is likewise sorely grieved if he 
chance to commit a fault : he imploreth pardon of 
God, and is ever ready to make restitution to his 
neighbour. 

But he that is destitute of faith, he that is not 
taught of God, doth not feed on this heavenly bread, 
neither bringeth he forth these fruits ; for where a 
right faith is not found, such fruits are always want- 
ing. Peter therefore teacheth us to make our calling 
unto salvation sure, by good works ; namely, by 
works of love to our neighbour, doing toward him as 
toward our own flesh and blood. Thus much shall 
suffice, concerning this text. 



SERMON IX. 

Romans, xiii. From the llth to the lith verses, inclusive. 

11 And that, knowing the time, that now it is high time to awake 
out of sleep : for now is our salvation nearer than when we be- 
lieved. 

12 The night is far spent, the oay is at hand : let us therciore 
cast off the works of darkness, and let us put on the armour of 
light. 

13 Let us walk honestly, as in the day : not in riotingand drunk- 
enness, not in chambering' and wantonness, not in strife and en- 
vying". 

14 Kutput ye on the Lord Jesus Christ, and make not provision 
for the flesh, to fulfil the lusts thereof. 

The apostle, in this text, treateth not of faith, but 
of works, the fruits of faith ; and showeth how the 
life of a christian should be regulated, as respects 



121 



LUTHER S SERMONS. 



nis outward conduct before men. For faith teach- 
eth only how we must live in the spirit before God ; 
which subject is also treated at large in this same 
epistle : for Paul, (Rom. xii.) divideth the office of 
preaching into two parts, doctrine, and exhortation ; 
and he applieth himself with earnestness to both, as 
every one should do who would faithfully discharge 
the duties of a christian minister. Doctrine is that 
part of preaching by which men are taught some- 
thing that was not known before. Exhortation im- 
plieth the inciting by words to the practice of what 
is already known. If we carefully examine the text 
before us, we shall find that it is not so much the de- 
sign of the apostle to teach, as to exhort and excite 
men to the performance of those duties wherein they 
have already been taught ; and in order that his ex- 
hortation may be the more effectual, and that it may 
the more readily find its way to the hearts of those 
to whom he addressed) himself, he employeth certain 
elegant and figurative forms of speech. Thus, the 
words, sleep, darkness, light, waking, armour, works, 
the day, the night, which he here useth, are all figu- 
ratively applied ; that is, they represent certain spi- 
ritual things, which bear some resemblance to the 
natural things signified by these terms. 

By sleep, the apostle signified) a certain spiritual 
torpor wherein we are dead to good works ; and by 
works of darkness, he signifieth evil works ; for the 
night is a season in which men are often drunken, 
and do many foul deeds. On the contrary, to awake 
out of sleep, denoteth spiritual activity : for when the 
morning cometh, we cast off sleep, and go about the 
labours of the day ; so when we receive faith, we 
arise from our spiritual inactivity, and do good works. 
The same words which are used figuratively in the 
text, are also applied in a similar manner in other 
par s of scripture : thus, 1 Thes. v. we have these 
words : " But ye brethren uie not in darkness, that 



luther's sermons. 



125 



that day should overtake you as a thief. Ye are all 
the children of light, and the children of the day : 
we are not of the night, nor of darkness. Therefore 
let us not sleep, as do others, but let us watch and be 
sober. For they that sleep, sleep in the night ; and 
they that be drunken, are drunken in the night. 
But let us, who are of the day, be sober, putting on 
the breast-plate of faith and love ; and for a helmet, 
the hope of salvation." 

Let us now see what similitude there is between 
natural and spiritual sleep. He that is asleep, ob- 
serveth nothing that is passing in the world, but lieth 
insensible to every thing around him : he neither 
seeth, heareth, nor feeleth, for all his senses are, as 
it were, closed up. Instead of realities, his mind is 
occupied with dreams, false images, and evanescent 
forms. But when he awaketh, those delusive visions 
are dissipated, and his mind is again occupied with 
realities. So it is with him that is swallowed up of 
ungodliness ; he is spiritually asleep ; for he percei- 
veth none of those spiritual good things which are 
offered and promised him by the gospel, although 
they be near at hand ; for these things, being dis- 
cerned only by the eye of faith, are removed from 
natural vision. 

So long as we continue in this sleep of unbelief, 
we have no sense of those comforts which are to be 
derived from the gospel. Our minds are totally 
occupied with the imaginary good things of this 
world, such as riches, promotions, and sensual plea- 
sures ; which, contrasted with the sublime enjoy- 
ments of those who are made alive by faith, are as 
dreams and vain visions, compared to substantial re- 
alities. But when we awake from this sleep, and re- 
ceive faith, all desires of those worldly honours and 
pleasures vanish and fade away ; even as dreams 
and visions of the night disappear, when we awake 
turn our natural sleep. We perceive them to be 
11* 



i26 



luther's sermons. 



nothing but vanities and idle delusions, incapable oi 
affording permanent satisfaction. Thus David saith. 
Psalm Ixx. " They have slept their sleep, and thev 
whose hands were mighty have found nothing." 
And aarain, Psalm lxxiii. "Asa dream when one 
awaketh ; so, O Lord, when thou awakest thou shalt 
despise their image." Thus also the prophet Isaiah, 
chap. xxix. " It shall bo even as when an hungry 
man dreameth, and, behold, he eateth ; but he awa- 
keth, and his soul is empty : or, as when a thirsty 
man dreameth, and, behold, he drinketh ; but he 
awaketh, and, behold, he is faint, and his soul hath 
appetite : so shall the multitude of all the nations be 
that fight against mount Zion." Thus we see in 
what low estimation, those hold the riches, honours, 
and pleasures of the world, who have tasted the 
spiritual comforts which come to us through the 
Gospel. 

Thus far we have spoken of the spiritual applica- 
tion of the words, sleep, darkness, the day, &c. which 
occur in the text ; and endeavoured to show what 
the apostle signifieth, when he saith, " It is high time 
to awake out of sleep." Let us now attend to the 
words contained in the latter clause of the same 
verse : " For now is our salvation nearer than when 
we believed." Here the apostle hath reference to a 
belief in the promise of God made to Abraham ; 
Gen. xxii. " In thy seed shall all the nations of the 
earth be blessed." This blessing promised to Abra- 
ham and his seed, is nothing more than that grace 
and salvation through Christ, which are offered to 
the world by the gospel ; and so Paul interpreted it 
in Rom. iv. and Gal. iii. For Christ is that seed of 
Abraham, in whom the nations, or as many as be- 
lieve on him, are blessed. This promise was conti- 
nually declared and held forth by the prophets ; for 
they all wrote of the coming of Christ, and of the 
salvation he should bring by his sufferings. This 



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127 



promise all the faithful believed, who died before the 
birth of Christ; and by this faith they obtained sal- 
vation. But what they believed would in time be 
fulfilled, we believe is fulfilled ; namely, that Christ 
is come ; that the Gospel is revealed and published; 
and, that the blessing which was looked for, is spread 
over the world. Now, as we believe those things are 
fulfilled, which the fathers once believed should come, 
our faith is made stronger, and our redemption more 
certain : and therefore, our salvation is now nearer 
than when we believed. 

Here it may be necessary to observe, that as the 
fathers had the same faith in Christ, who they be- 
lieved would come, as those have who believe that he 
has come, therefore, in many places in the scriptures, 
those who were before the incarnation of Christ, 
took upon themselves the person of those who came 
after it ; and those who came after it, often assumeo 
the person of those who were before it 1 hence Paul 
saith, " Now is our salvation nearer than when we 
(that is, the Fathers) believed." We must not, 
however, understand this as referring to nearness of 
possession ; for as the Fathers had the same faith, 
and the same Saviour as we have, salvation was as 
near to them as it is to us. But Paul hath reference 
to the nearness of revelation ; those things being ful- 
filled which were ; promised, the Gospel being pro- 
claimed and preached to all, and salvation is said to 
be nearer, than when those things were hidden, or 
known only to few. 

The night is far spent, the day is at hand : The 
meaning of this passage is, that the night of spiritual 
darkness, which had hitherto en wrapt the world, is 
passed away, and that the glorious gospel day has 
dawned upon us ; that the salvation which was pro- 
mised to Vbraham through Christ, hath shone forth, 
by thr preaching of the Gospel, throughout the 
whoh world ; giving light unto all men, and raising 



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All out of sleep ; showing forth true and eternal 
things, and enabling us to walk safely, as those who 
walk in the light. Of this spiritual day, David speak- 
eth, Psalm cxviii. " This is the day which the Lord 
hath made ; we will rejoice and be glad in it." 

The sun that causeth this day, is the Saviour 
Jesus Christ ; for as many as believe in him, receive 
the beams of his divine grace and righteousness ; as 
God saith, Mai. iv. " Unto them that fear my name 
shall the sun of righteousness arise with healing in 
his wings." And again, Christ saith, John ix. 5, 
" As long as I am in the world, I am the light of 
the world." The scriptures do also in many other 
places beautifully set forth the glory of that light 
which should come into the world by the Gospel. 

The Gospel, or glad tidings, is so called, because 
it is a gracious message of God's good will to man. 
It is that which quickeneth, maketh joyful, willing, 
obedient, and ready to do good works. It maketh 
known all things that are necessary for our good. It 
teacheth us what God is, what we are ourselves, 
whence we came, and whither we go. It bringeth to 
view the past, and openeth to us the future. By 
this light we are shown how we ought to conduct 
ourselves in all things, and toward all men. 

But notwithstanding so great light come into the 
world by the Gospel, satan has deceived us, misera- 
ble creatures. We have neglected to search for truth 
by this light, whereby all things would have been 
made clear and manifest to us, and have sought for 
it in the speculations of philosophers and heathen 
men, who have not so much as by a dream known 
aught of these things ; and thus we have suffered 
ourselves to be blinded by the traditions of men, and 
have fallen back again into darkness ! 

Let us therefore cast off the works of darkness, and 
let us put on the armour of light. As Christ is the 
sun, and the Gospel the day, so faith is the light by 



LUTHER'S SERMONS. 



129 



which we ought to see and watch in that day : for 
although the sun should shine and make it day, yet 
it would profit us nothing if our eyes did not perceive 
the light. And although the Gospel is to be preach- 
ed throughout the whole world, yet none will be en- 
lightened, except those that by the sight of faith per- 
ceive its divine radiance, and arise out of sleep. But 
to those that continue to slumber, this sun, and 
this day, can bring no profit ; they can receive no 
more light therefrom, than if no &un or day had 
shone. 

It was observed in the beginning of this discourse, 
that the apostle in this text treateth not of faith, but 
of works, the fruits of faith : and that he doth not 
speak to those that are destitute of faith, but to such 
as have already believed, is evident from what he 
saith in the text : " And that knowing the time, 
that now it is high time to awake out of sleep : 
for now is our salvation nearer than when we be 
lieved." Now those that are destitute of faith, can- 
not know these things ; neither can it be said that sal- 
va ion Ls near unto them. 

Hut it may be asked, what reason, or what neces- 
sity ihere was, that, the apostle should write these 
things *o the faithful, inasmuch as they were already 
known to them 1 Here let me remind you of what 
was said in the beginning of the exposition of this 
text ; that the office of preaching consists of two 
parts, doctrine and exhortation. Now a man cannot 
attain to such a state of perfection, that it will not 
he necessary that he should be reminded of those 
things which he has been taught by faith ; for the 
devil, the world, and the flesh, (enemies which nevei 
grant truce, nor slack their assaults,) are continually 
Desieging him ; and unless he be encouraged to watch 
and stand at his post, he will become slothful and 
negligent, he will fall into sleep, and thus be taken 
unawares. 



/30 



LUTHER'S SERMONS, 



The life of a christian is represented as a warfare , 
and as men when they engage in battle have need 
of drums and trumpets to dispel their fears, and in- 
spire them with courage, so those who engage in 
this spiritual warfare against satan, the world, and 
the flesh, have need of continual exhortations and 
admonitions ; in order that their courage may not 
flag, and that they may persevere valiantly in the 
fight. The apostle, therefore, exhorteth his brethren 
to cast off the works of darkness, and to put on the 
armour of light. 

As the Gospel is the day, Christ the sun, and faith 
the light by which we see, so the armour of light, 
implieth good works ; or those that come of faith. 
Such are the works of prayer, of meditation, of 
searching the scriptures, of love toward the brethren, 
and of chanty and honest dealing toward all man- 
kind. On the contrary, the works of darkness, are 
those which come of man's own reason ; such as 
infidelity, unbelief, and the many evil deeds which 
men do, by reason of the absence of the light of 
faith. 

Over this darkness, the devil doth preside ; for 
Paul, in the epistle to the Ephesians, calleth satan 
the prince of darkness ; and signifieth that he exerci- 
seth rule over those that are without faith, and refuse 
to be obedient to God. The same apostle saith, 
2 Cor. iv. " But if our gospel be hid, it is hid to them 
that are lost : in whom the god of this world (that 
is, satan) hath blinded the minds of them that be- 
lieve not, lest the light of the glorious gospel of 
Christ, who is the image of God, should shine unto 
them." 

Let us walk honestly as in the day. It is a common 
saying, that the night is without shame ; and this is 
in a measure true : for men often do those things in 
the night which they fear to do in the day, lest their 
acts should be discovered, and they brought to shame 



luther's sermons. 



131 



or punishment. The Apostle therefore saith, Let 
us walk honestly as in the day. And after this man- 
ner should every christian walk ; doing nothing of 
which he may be ashamed, although the whole 
world should witness his deeds. He that so liveth, 
that he is unwilling his works should be Known to 
men, goeth contrary to the light of faith, and is un- 
worthy of Christ ; for Christ saith, John iii. " Every 
one that doeth evil hateth the light, neither cometh 
to the light, lest his deeds should be reproved. But 
he that doeth truth, cometh to the light, that his 
deeds may be made manifest, that they are wrought 
in God." 

Thus ye see how necessary it is, that we be admo- 
nished and exhorted to watch, lest we fall into temp- 
tation, and do the works of darkness ; for how few 
there are among christians at the present day, who 
live so circumspectly, that they can consent to have 
all their works published openly to the world ! Yet 
if we do not so live, we are no better than hypo- 
crites ; for although we may conceal our works 
from men, we cannot conceal them from God ; and 
at the last day, they will be disclosed before both 
men and angels. 

It therefore behooveth a christian so to live, as he 
desireth to appear in this last great day ; when he 
shall be summoned to give an account of the deeds 
done in the flesh. Paul saith, " Walk as the chil- 
dren of the light : the fruit of the spirit is goodness, 
righteousness, and truth." And again, Rom. xii. 
" Provide things honest in the sight of all men. If i 
be possible, as much as lieth in you, live peaceably 
with all men." And also 2 Cor. i. " Our rejoicing 
is this, the testimony of our conscience, that in sim- 
plicity and godly sincerity, not with fleshly wisdom, 
but by the grace of God, we have had our conversa- 
tion in the world." 

Such a life as the apostle describeth is never 



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found in those who are destitute of faith ; hut wheie 
there is a lively, a steadfast, and a strong faith, such 
a life cannot be wanting ; for such a faith sleepeth 
not, neither is wearied with well doing. But in or- 
der that we may continue in this faith, we must be 
frequently reminded of these things ; lest we be 
overcome by our carnal propensities, the pleasures 
of the world, and the subtlety of satan. Therefore, 
it is no less necessary to preach to them who have 
received the doctrine of faith, and to exhort, and en- 
courage them to persevere in the good cause they 
have embraced, than it is to preach the doctrine of 
repentance to those that are as yet ignorant of 
Christ. 

JVW in rioting and drunkenness* not in chamber fng 
and wantonness, not in strife and envying. Here the 
apostle enumerates the works of darkness, six in 
number ; these, with the one before mentioned, 
namely, sleep or unbelief, include or give rise to all 
the evil deeds which men are guilty of. Many others 
are indeed spoken of in different parts of the scrip- 
tures, as in Gal. v. and Col. iii. But they all proceed 
from, or are connected with, those here mentioned. 
Under the denominations of rioting and drunken- 
ness, chambering and wantonness, are included 
lusts, lasciviousness, and excesses of different kinds. 
From strife and envying, proceed hatred, debates* 
emulations, seditions, murders, and other vices and 
crimes without number. Thus we see, that under 
these six general heads, nearly all the works of 
darkness are comprehended, which men fall into 
through the want of a true and steadfast faith. 

But put ye on the Lord Jesus Christ. In these 
words the apostle summeth up, as it were, all the ar- 
mour of light ; for whosoever putteth on Christ re- 
ceiveth faith, and therefore casteth off the works of 
darkness. Now we may put on Christ in two ways : 
first, when through faith we believe that he died to 



luther's sermons 



133 



make atonement for us, we become clothed with his 
righteousness, and thus are reconciled to the Father; 
for it is not our own righteousness, but the righteous- 
ness of Christ, which reconci!eth to the Father. In 
this sense, the putting on of Christ, pertaineth to the 
doctrine of faith and repentance ; for Paul sakh, 
Gal. iii. " As many of you as have been baptized 
into Christ, have put on Christ." 

In the second p!ace, those who have received 
faith, may be said to put on Christ, when they take 
him for an example, and endeavour to regulate their 
lives as much as possible by his ; and it is in this 
sense that we are to understand the apostle in the 
passage under consideration. Paul also speaketh to 
the same effect, 1 Cor. xv. when be sakh, " As we 
have borne the image of the earthly, we should also 
bear the image of the heavenly." And again, Eph. 
iv. " Put ye otf concerning the former conversation, 
the old man which is corrupt according to the deceit- 
ful lusts, and be renewed in the spirit of your mind; 
and put on the new man, which after God is created 
in righteousness and true holiness." 

Now in '.he life of Christ, we see no rioting, no 
drunkenness, no wantonness ; but an uncommon 
sobriety, abstemiousness, and chastity. In him was 
found neither strife nor envying, but a remarkable 
meekness, patience, and forbearance. He spent his 
time in travelling, preaching, praying, healing the 
sick, and doing good to all men. He did not indulge 
in superfluous sleep, nor in luxurious living, but ac- 
customed himself to watch, to arise early, to lie on 
the ground, and to partake of the most homely 
fare. 

If, then, we would put on the Lord Jesus Christ, 
in the sense of the text, we must take him for our 
example, and endeavour to imitate him in all things 
as much as in us lieth ; we must be meek, patient, 
forbearing, forgiving, and above all we must have 
12 



134 



luther's sermons. 



charity one towards another. This doctrine Paul 
also inculcates at some length in the epistle to the 
Colossians : " Put on therefore, as the elect of God, 
holy and beloved, bowels of mercies, kindness, hum- 
bleness of mind, meekness, long suffering ; forbear- 
ing one another, and forgiving one another, if any 
man have a quarrel against any : even as Christ for- 
gave you, so also do ye. And above all these things, 
put on charity, which is the bond of perfectness. 
And let the peace of God rule in your hearts, to the 
which also ye are called in one body ; and be ye 
thankful." In short, to put on the Lord Jesus Christ, 
implieth the same things as to put on the armour of 
light ; to do the works of faith, and to walk not 
after the flesh, but after the spirit ; for Paul saith, 
Gal. v. " The fruit of the spirit is love, joy, peace, 
long-suffering, gentleness, goodness, faith, meekness, 
temperance." 

And make not provisions for the flesh, to fulfil the 
lusts thereof. The apostle doth not here forbid us to 
provide food and clothing, and such things as are ne- 
cessary to the sustenance and preservation of our 
bodies. It is indeed expedient and lawful, that we 
make such provision, provided we do not suffer our 
minds to be engrossed therewith, to the exclusion of 
spiritual things. But what the apostle here forbid- 
deth is, the making provision to gratify the lusts of 
the body ; such provision is always connected with 
sin, and engendereth the works of darkness. Our 
bodies are to be sustained — not pampered, but rather 
chastened and kept in subjection, that they ma) be 
obedient to the spirit. 

But so prone are we to indulge our sensual appe- 
tites, that many, professing to be christians, do, under 
a pretence of necessity, pamper their bodies, and 
gratify every inordinate craving thereof, to the mani- 
fest injury of both their temporal and spiritual wel- 
fare. We cannot therefore, be too much upon our 



luther's sermons. 



135 



guard against yielding to the dictates of our carnal 
propensities. 

• There is, however, another class of men, who as 
widely err on the contrary extreme. These are those 
blind devotees, who, as if the kingdom of God and 
the righteousness thereof, consisted in meat and 
drink, do often fast until their bodies become infirm 
and emaciated ; and then they think they have been 
marvellously holy, and have wrought exceeding good 
works. But Paul saith, "Meat commendeth us 
not to God : for neither if we eat are we the better ; 
neither if we eat not are we the worse." And 
again, Col. ii. he saith ; " Let no man therefore 
judge you in meat, or in drink, or in respect of a 
holy-day, or of the new-moon, or of the sabbath- 
days : which are a shadow of things to come." 

Thus we see that the popish ordinances, which 
forbid the eating of flesh, and enjoin the observance 
of certain days wherein to fast to certain saints, are 
quite contrary to the Gospel. But that such things 
should come, Paul hath plainly foretold in 1 Tim. iv. 
" Now the spirit speaketh expressly, that, in the lat- 
ter times some shall depart from the faith, giving 
heed to seducing spirits, and doctrines of devils ; 
speaking lies in hypocrisy, having their conscience 
seared with a hot iron ; forbidding to marry, and 
commanding to abstain from meats, which God hath 
created to be received with thanksgiving of them which 
believe and know the truth." It is sufficiently evi- 
dent, that the doctrine which Paul taught, is in direct 
opposition to that of the order of monks and sacri- 
ficing priests, who command the abstaining from 
meats, the observance of particular days of fasting, 
and prohibit marriage to certain orders of men. 
True religion has no respect to meats and days : but 
the whole life of a christian, should be a life of tem- 
perance, sobriety, and Godliness. But these doting 
holy ones, eat one day nothing but bread and wa- 



136 



luther's sermons. 



ter, and for three whole months afterwards they 
wii! eat to excess, and drink every day until they be 
drunken. Now the cause of these abominations is, 
that men have regard to the work, and not to the 
use of the work. Hence they are like unto him who 
carried a sword, merely to look upon it, without 
knowing how to use it when he was assaulted. Thus 
much may suffice for the exposition of this text. 



SERMON X. 

Luke, Chap. vi. From the 36th to the 42d verses, inclusive. 

36 Be ye therefore merciful, as your Father also is merciful. 

37 Judge not, and ye shall not be judged : condemn not, and ye 
shall not be condemned : forgive, and ye shall be forgiven : 

38 Give, and it shall be given unto yon ; good measure, pressed 
down, and shaken together, and running over, shall men give 
into your bosom. For with the same measure that ye mete, 
withal it shall be measured to you again. 

39 And he sp ike a parable unto them, Can the blind lead the 
blind ? shall they not both fall into the ditch ? 

40 The disciple is not above his master : but every one that is 
perfect shall be as his master. 

41 And why beholdcst thou the mote that is in thy brother's eye, 
but perceivest not the beam that is in thine own eye ? 

42 Either how canst thou say to thy brother, Brother, let me pull 
out the mote that is in thine eye, when thou thyself beholdcst 
not the beam that is in thine own eye? Thou hypocrite, cast 
out first the beam out of thine own eye, and then shalt thou 
see clearly to pull out the mote that is in thy brother's eye. 

In this text, we have described the works of for- 
giveness, charity, and forbearance ; which we should 
exercise one toward another. To this point the Loid 
hnth also spoken before, in the same chapter : 
" Love your enemies, do good unto them which hate 
you, bless them that curse you, and pray for them 
which despitefully use you :" all of which he hath 
briefly comprehended in these words : " Be ye 
therefore merciful, as your Father also is merciful." 
Here we have set before us, in a very brief manner, 



luther's sermons. 



137 



the rule of conduct which should govern us in our 
dealings toward our neighbour, and toward our fel- 
low creatures in general ; which if we carefully ob- 
serve, and endeavour to follow, we shall do well. 

Ye have often been taught, that God needeth not 
our good works, as he can neither be strengthened 
nor enriched thereby ; but that they are to be direct- 
ed toward our neighbour, who alone can be benefit- 
ed by them. This therefore ye should bear in mind ; 
to exercise your good works toward man, and to 
deal with God by faith alone. We should place our 
trust and confidence in him alone, for whatsoever 
things we need ; for we enjoy no blessing, either 
temporal or spiritual, that doth not proceed from his 
bounteous grace and goodness. 

But there are some who place confidence in them- 
selves, and in other men ; who rest upon their 
traditions, and put their trust in things that some 
great man hath invented. Of such God speaketh in 
Jeremiah ii. 13 : " For my people have committed 
two evils : they have forsaken me, the fountain of 
living water ; and have hewn them out cisterns, bro- 
ken cisterns, that can hold no water." In the same 
manner, the papists of the present time, forsaking 
the way of life, which is faith in Christ, look for sal- 
vation through their own works, such as their fastings 
and formal prayers, and the celebration of masses 
which they have instituted. 

This religion of rites and forms, though it may 
appear to them a living fountain, is nevertheless a 
broken cistern, capable of holding no water. Of 
such as these, God hath elsewhere said, " They pre- 
sume to contend with me, bringing their own works 
into account, and pleading therefrom their own jus- 
tification. Behold, they go about to defend their own 
works, which is another sin." Whereupon the Lord 
again saith : " I will contend with thee in judgement : 
12* 



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luther's sermons. 



1 will show how thou goest hither and thither tc 
change thy ways." 

Thus we see, that we must place our trust in God 
alone ; that we must apply to him in faith for what- 
ever things we need, whether they be temporal or 
spiritual ; and that we must ask them as the gift of 
his divine grace, and not as a recompense which 
our works have merited. And so likewise, when we 
do a benevolent work toward our neighbour, it 
should be done with humility, as a duty we ought to 
discharge without expecting a reward. When we 
go to God for his blessings, we must not bring our 
good deeds into account ; but as Abraham, when in 
the country of Moriah, left his servants and asses at 
the foot of the mountain, and took only Isaac with 
him ; so must we, if we will ascend to God, leave 
behind us those servants and asses, our own works, 
and take with us only the Isaac of faith. 

Thus far we have endeavoured to explain the true 
offices of faith, and works. We have shown that true 
faith worketh inwardly, and is directed toward God ; 
but that works proceed outwardly, and are wrought 
toward our neighbours ; and if we attend to what is 
here inculcated, we shall be accounted righteous, 
not only before God, but also before the world. 
Thus much may suffice for the introduction of this 
sermon : we will now attend to the words of the text 
in order. 

Be ye therefore merciful, as your Father also is mer- 
ciful. Let us then inquire, how, or wherein our hea- 
venly Father is merciful 1 The answer will be, that 
he bestoweth upon us all things of which we stand 
in need : that he giveth us rest if we be weary ; that 
he clothes us when we are naked ; that he provideth 
us food if we be hungry, and affordeth us drink if 
we be thirsty. If we are sick and in trouble, he 
healeth, and giveth us consolation. And, what 
is still mure important, when we are on the brink 



LUTHER S SERMONS. 



139 



of death and damnation, he giveth us life and sal- 
vation. 

In order, therefore, to imitate the mercy of our 
heavenly Father, we must bestow our alms upon 
such as are necessitated, and show kindness to all 
mankind indiscriminately, whether they be friends or 
enemies: for if we give only to the great and wealthy, 
thinking to receive from them again, this is not cha- 
rity ; but rather a clandestine manner of lending for 
the sake of profit : and if we love only our friends, 
we act from motives entirely selfish. Of this sort 
of charity and love, Christ speaketh in the chapter 
from which our text is taken, verses 32, 33, and 34 ; 
"For if ye love them which love you, what thank have 
ye ? for sinners also love those that love them. And 
if ye do good to them which do good to you, what 
thank have ye 1 for sinners do also even the same. 
And if ye lend to them of whom ye hope to receive, 
what thank have ye 1 for sinners also lend to sinners, 
to receive as much again." 

Take heed, therefore, what distinctions ye make 
in your deeds of love and chanty ; for if ye act 
from pure love to God, ye will make no difference 
between friends and enemies ; but if ye show par- 
tiality to your friends, of whom ye expect a recom- 
pense, ye act from impure and selfish motives. 
Christ saith, Luke. vi. 35. "But love ye your ene- 
mies, and do good, and lend, hoping for nothing 
again ; and your reward shall be great, and ye shall 
be the children of the Highest ; for he is kind unto 
the unthankful and to the evil." 

The passage just quoted, as also some parts of 
the text under consideration, such as, "judge not, 
and ye shall not be judged ; condemn not, and ye 
shall not be condemned ; forgive, and ye shall be 
forgiven," may appear to some to contain a doc- 
trine at variance with what we have before taught. 
These passages seem to indicate that we must se- 



140 



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cure the mercy and pardon of God by our works, 
notwithstanding you have frequently been told that 
we are saved by faith alone. But let it be understood, 
that good works are only the fruits of faith, whereby 
it is set forth and manifested to the world ; for if I 
have faith, I shall be merciful, I shall not judge nor 
condemn, but shall forgive my neighbour, and be 
kind to him. 

Of the office of works, we have an illustration in 
Genesis, chap. xx. When Abraham was command- 
ed to offer up his son Isaac, he obeyed the command 
of the Lord, and drew forth his sword to slay him : 
whereupon the angel of the Lord stayed him, saying 
unto him, " Lay not thine hand upon the lad, nei- 
ther do thou any thing unto him : for now I know 
that thou fearest God, seeing thou hast not withheld 
thy son, thine only son, from me." Thus Abraham 
manifested his faith by the work of obedience which 
he performed in not withholding his darling child 
when he was required of him. 

Our works do not produce faith, but faith produ- 
ces good works. We do not lay the foundation ; 
neither do we give before we receive. The sheep do 
not seek the shepherd, but the shepherd seeketh the 
sheep. God also findeth us before we seek him, 
and answereth us before we call upon him ; as he de- 
clareth, Isaiah lxv. 1. "I am sought of them that 
asked not for me ; I am found of them that sought 
me not." And also in the end of the same chapter 
he saith, " And it shall come to pass, that before 
they call I will answer ; and while they are yet 
speaking I will hear." St. Paul likewise saith, Ro- 
mans iv. " Now to him that worketh, is the reward 
not reckoned of grace, but of debt. But to him that 
worketh not, but believeth on him that justifieth the 
ungodly, his faith is counted for righteousness." And 
again, in the eleventh chapter : " There is a rem- 
nant according to the election of grace ; and if by 



luther's sermons. 



141 



grace, then is it no more of works, otherwise grace 
is no more grace." We should therefore do good 
works without requiring any thing for them ; for 
we receive every thing from God without me<rit or 
desert. 

Our works may also serve as a testimony to our- 
selves, whereby we may know if our faith is sincere; 
for if I am assured that my works proceed from love, 
and that, my heart is inclined to mercy and forgive- 
ness toward my neighbour, it is a testimony that my 
faith is of the right kind, and that God has pardoned 
my sins. And such testimony should every man pos- 
sess ; for though I have a strong and well grounded 
faith, if I am ignorant of it, it profifeth me no more 
than a chest of gold buried in the earth, which 1 
knew not of till some one discovereth it to me, who 
would then do me as great a favour as if he had 
made me a present thereof. God knew, indeed, that 
Abraham had faith, but it was necessary that Abra- 
ham should also know it, and that he should mani- 
fest his faith ; which things were accomplished by 
the readiness with which he obeyed the command of 
the Lord. 

Thus we see, that although we are to be saved by 
faith, yet good works are necessary, as an evidence 
and confirmation of it : as Peter also signified* in his 
second epistle, chap. i. After exhorting his brethren 
to add to their faith, virtue, knowledge, temperance, 
patience, and brotherly love, he concludes with these 
words : " Wherefore the rather, brethren, give dili- 
gence to make your calling and election sure : for if 
ye do these things, ye shall never fall ; for so an in- 
heritance shall be ministered unto you abundantly, 
into the everlasting kingdom of our Lord and Sa- 
viour Jesus Christ." Christ hath also said that he 
will require works in the last day. a»>d will say to the 
condemned, " I was a hungered, and ye gave me no 
meat ; 1 was thirsty, and je gave me no drink ; 1 



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was a stranger, and ye took me not in ;" &c 
(Mat. xxv.) 

Now, ignorant and bigoted men have inferred 
from these and similar texts, that we must be saved 
bv our works ; than which, no doctrine is more con- 
*-ttiy to the whole tenour of scripture. These pas- 
sages do indeed enforce the necessity of good works, 
but they by no means encourage us to rely upon 
them for justification. It must be remembered that 
we are composed of two principles ; the spirit and 
the flesh ; and as these two principles are essentially 
different from each other, some texts are adapted 
only to the former, teaching us how we must live 
in the spirit, and deal with God by faith alone ; other 
passages teach us only how we should live in the 
flesh, and regulate our outward conduct in the 
world ; of which sort are the texts above quoted. 

If it be asked, why we should be perplexed in 
reading the word of God, with passages that appear 
contradictory to each other, as those we have men- 
tioned may seem to some 1 I answer, that they only 
appear so on slight examination ; which is an advan- 
tage rather than a hinderance ; as it will lead men 
to reflect and examine more attentively, and like- 
wise prevent them from imagining that they are per- 
fectly acquainted with the scriptures, while as yet 
they are almost wholly ignorant of their true im- 
port. Ye should therefore endeavour to become well 
acquainted with the language of scripture, that ye 
*nay not apply to the spirit, that which is spoken 
only of the flesh ; and thus confound the office o- 
faith with that of works : for works are only com- 
mendable when they benefit our neighbours, and 
are the fruits and evidence of faith ; but we must 
by no means rely upon them for justification. 

I have made this digression in order to show the 
proper office of works, lest I should seem to confirm 
the doctrine of the papists, who think they shall be 



luther's sermons. 



143 



saved thereby. We will now resume the subject of 
the text. 

We have already briefly considered the words, 
Be ye therefore merciful, as your Fa:her also is merci- 
ful ; and on this part of the text little more need be 
said at present, as Christ himself hath given the in- 
terpretation thereof in the words which follow : to 
which I shall now direct your attention. 

Judge not, and ye shall not be judged : condemn not, 
and ye shall not be condemned : forgive, and ye shall be 
forgiven : give, and it shall be given you. Here the 
Lord rnaketh three divisions of mercy, in order that 
we may know what kind of mercy we are required 
to exercise toward our neighbour. In the first place, 
we are forbidden to judge or condemn ; secondly, 
we are commanded to forgive our neighbour if he 
hath committed aught against us : and lastly, it is 
enjoined upon us to assist the needy. If we care- 
fully observe, we shall discover that the word mercy, 
wherever it is found in the scripture, includeth these 
three offices ; all of which should proceed from a 
sincere heart, without ostentation, hypocrisy, or re- 
spect of persons. 

At present, we will attend to the first of these di- 
visions of mercy : viz. that which forbiddeth us to 
judge or condemn. Christ hath no reference here 
to the judging of public crimes, for this belongs to the 
civil magistrate, who is appointed for that purpose, 
and is amenable to God, and to the laws jf his 
country, if he judge unjustly. All judgements of 
this kind pertaineth not to the kingdom of Christ, 
but to earthly government ; for God hath left the 
worldly affairs of men to be decided by worldly 
judges : as is evinced by his answer to him who de- 
sired that he would command his brother to divide 
the inheritance with him : " Man, who made me a 
judge, or a divider over you." Luke xii. 14. 

But that which Christ hath forbidden in the text, 



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LUTHER S SERMONS. 



»s the judging of the righteousness or unrighteousness 
of our neighhour ; which judgement helongeth only 
to God. The Lord knoweth all things, even the 
most secret thoughts of our hearts, and is therefore 
capable of judging righteously. But the knowledge 
of man is extremely limited, and confined to exter- 
nal appearances ; which are oftentimes a very im- 
proper criterion. Besides, we are extremely liable 
to be blinded by prejudice, and to endeavour to 
pluck the mote out of our brother's eye, while there 
is a beam in our own. Although a man may have 
committed many faults, it is possible that he hath re- 
pented ; and surely, we have no right to impute sin 
to any whom God ha?h forgiven. Let no man, there- 
fore, presume to judge of the righteousness or un- 
righteousness of his neighbour ; for in so doing, he 
assumeth the office of God, and is accounted more 
guilty than the thief or adulterer. 

Many persons delight in publishing the faults of 
their neighbours, and in putting the worst construc- 
tion upon their conduct. Such persons will often 
misrepresent circumstances, and magnify a trifling 
errour into an enormous crime. Although they may 
not do the same things themselves, yet they rejoice 
that others are guilty of them, that they may be es- 
teemed more righteous than their neighbours. How- 
ever, it often happeneth that they do secretly com- 
mit far greater offences than those of which they 
accuse others. But a truly good man will endeavour 
to hide the failings of his neighbour, while he ex- 
amines with the closest scrutiny into his own motives 
and actions. He will cast the mantle of charity 
over the frailties of human nature, and interpret 
every thing in the most favourable manner. If his 
brother commit sin, instead of rejoicing at it, and 
publishing it to the world, he will endeavour to re- 
claim him ; and will pray to God for him, that he 
may repent, and receive forgiveness. This is true 



luther's sermons. 



146 



Christianity ; this is that mercy which the gospel in- 
culcateth, and which it is our indispensable duty to 
show to our neighbour : for it is certain, be we ever 
so merciful, we shall never equal the mercy which 
God has manifested toward us, miserable and 
wretched sinners. 

Of those that judge others, Christ speaketh thus 
in the text : " Can the blind lead the blind ] shall they 
not both fall into the ditch 1 The disciple is not 
above his master : but every one that is perfect shall 
be as his master. And why beholdest thou the mote 
that is in thy brother's eye, but perceivest not the 
beam that is in thine own eye ? Either how canst 
thou say to thy brother, Brother, let me pull out the 
mote that is in thine eye, when thou thyself behold- 
est not the beam that is in thine own eye 1 Thou 
hypocrite, cast out first the beam out of thine own 
eye, and then shalt thou see clearly to pull out the 
mote that is in thy brother's eye." 

The meaning of this parable is, that men who are 
wicked and ignorant themselves, will often attempt 
to instruct and direct others ; whom they will make 
like unto themselves ; for as Christ saith, " the dis- 
ciple is not above his master." It is, moreover, a 
common proverb, that a pupil cannot learn more of 
a tutor, than he knoweth himself; wherefore, those 
who are led by such blind guides, will most certainly 
fall into the ditch. It however commonly happeneth 
that those who have the least godliness, and are most 
ignorant of the truths of the gospel, are the most 
forward to judge and instruct others. For those 
who are best acquainted with the doctrine of the 
scriptures, know that there are many things of diffi- 
cult interpretation ; and if they are sincere, they 
will be diffident and cautious, lest they should teach 
that which is contrary to the word of God. But 
those who are wicked themselves, care not how bad 
they make others, if they can obtain honour and 

13 



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luther's sermons. 



emolument thereby. As ignorance and confidence 
are always companions, such persons esteem them- 
selves better and wiser than the rest of mankind, 
and therefore assume the province of judging and di 
recting others. 

Of such ignorant and blind guides, who exalt 
themselves above others, and even think their counsel 
ought to be followed rather than the word of God, 
Paul thus speaketh, Romans ii. " Behold, thou art 
called a Jew, and restest in the law, and makest thy 
boast of God, and knowest his will, and approvest 
the things that are more excelled, being instructed 
out of the law, and art confident that thou thyself 
art a guide of the blind, a light of them which are 
in darkness, an instructer of the foolish, a teacher 
of babes, which hast the form of knowledge and of 
the truth in the law : thou therefore which teachest 
another, teachest thou not thyself ] thou that preach- 
est, a man should not steal, dost thou steal 1 thou 
that sayest, a man should not commit adultery, dost 
thou commit adultery 1 thou that abhorrest idols, 
dost thou commit sacrilege 1 thou that makest thy 
boast of the law, through breaking the law, disho- 
nourest thou God]" 

In this passage, the apostle very justly reprove th 
those boasting hypocrites, who being themselves ig- 
norant of the way, presume to lead others, that they 
may destroy them also. In the beginning of the 
same chapter, he denounceth those who judge their 
neighbours : and especially those that condemn 
others for the same faults which they commit them- 
selves : " Therefore, thou art inexcusable, O man, 
whosoever thou art, that judgest : for wherein thou 
judgest another, thou condemnest thyself ; for thou 
that judgest, doest the same things. But we are sure 
that the judgement of God is according to truth, 
against them which commit such things. And think- 
est thou this, O man, that judgest them which do 



luther's sermons. 



147 



such things, and doest the same, that thou shalt es- 
cape the judgement of God ?' 

From what hath been said of mercy on the first 
part, the conclusion is, that we must not judge our 
neighbour, whether he be good or evil ; for God 
only knoweth the heart, and to him belongeth the 
office of judging both our neighbour and ourselves. 
Let us not, therefore, assume the office of the 
Almighty, lest he should bring us also into judge- 
ment : who will be able to stand before his tribunal, 
by his own righteousness ] But let us endeavour to 
imitate the mercy of our heavenly Father, for this we 
are commanded to do, in order that we may also 
obtain mercy : let us forgive, that we may be for- 
given. 

The second part of mercy is forgiveness ; and is 
enjoined upon us in the words, "forgive, and ye shall 
be forgiven." A christian can never be so injured 
but that he ought to forgive his injurer, not only 
seven times, but seventy times seven : as Christ said 
unto Peter, Mat. xviii. 22. I have said before that 
we do not give before we receive. And indeed, God 
forgiveth us our sins, that we may also forgive those 
who have offended us ; as he declareth in an in- 
structive parable, which he concludeth with these 
words : " So likewise shall my heavenly Father do 
also unto you, if ye from your hearts forgive not 
every one his brother their trespasses." And in the 
Lord's prayer, we also pray to God that he will for- 
give us our trespasses as we forgive those that tres- 
pass against us. 

Ought we, who are miserable and wretched sin- 
ners, to think it a hard matter to forgive our neigh- 
bour a small injury, when God forgiveth us all our 
manifold transgressions 1 We have lived from our 
youth in the violation of his divine laws, and were 
he strict to mark our iniquities against us, we could 
in no way escape condemnation. So greatly hav* 



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we sinned against aim, that if one should kill out 
parents, we should have less cause to be angry with 
him than the Lord hath to be so with us. Neverthe- 
less, if we repent, God freely forgiveth us all our 
sins, receiveth us as heirs into his kingdom, and per- 
mitteth us to enjoy his presence forever. What can 
equal the mercy of our heavenly Father *? or what 
return can we make for such grace- and goodness ? 
Surely we cannot be so ungrateful as to be unwilling 
to forgive our neighbour, how much soever he may 
have sinned against us. 

The third office of mercy, is the bestowing of 
alms ; or what is commonly called charity. The 
practice of this kind of mercy is certainly a duty of 
Christians ; and it is inculcated in various other pas- 
sages of scripture, besides the one now under consi- 
deration. Thus John saith ; " But whoso hath this 
world's good, and seeth his brother have need, and 
shutteth up his bowels of compassion from him, how 
dwellcth the love of God in him !" 1 John iii. 17. 
Wherever the love of God is, it will always show it- 
self in the outward conduct of those who possess it ; 
and in nothing will it be sooner manifested, than in 
their readiness to assist the needy. Christ hath also 
promised rich rewards to the liberal in heart, in these 
words : " Give, and it shall be given unto you ; good 
measure, pressed down, and shaken together, and 
running over, shall men give into your bosom." And 
he addeth in conclusion, " For with the same mea- 
sure that ye mete withal, it shall be measured to you 
again." 

All these different kinds of mercy God exerciseth 
toward us, if we repent of our sins, and come to 
him through our Saviour Jesus Christ. He doth not 
judge nor condemn ; he forgiveth all our transgres- 
sions, and bestoweth upon us all things that we need \ 
and therefore he requireth that we do the same by 
our neighbour; as he saith in Mat. vii. 12. " There- 



luther's sermons. 



149 



fore all things whatsoever ye would that man should 
do to you, do ye even so to them ; for this is the law 
and the prophets." Christ also pronounceth blessings 
on the merciful : Mat. v. 7. " Blessed are the mer- 
ciful, for they shall obtain mercy." 

Thus much shall suffice concerning the different 
kinds of mercy which we ought to show to our 
neighbour : let us conclude by calling to mind the 
precept which Christ gave to his disciples at his last 
supper : " A new commandment I give unto you : 
That ye love one another ; as I have loved you, that 
ye also love one another. By this shall all men know 
that ye are my disciples, if ye have love one to ano- 
ther." Let us endeavour to obey this precept, and 
to exercise mercy, and do good to each other ; for 
hereby are christians known, when they show love 
to the brethren. Thus ye have the meaning of the 
text. 



SERMON XI. 

1 Timothy, Chap. i. verses 5, 6, and f. 

5 Now, the end of the commandment is charity, out of a pure 
heart, and of a good conscience, and of faith unfeigned: 

6 From which some having - swerved, have turned aside unto 
vain j angling- ; 

7 Desiring to be teachers of the law ; understanding neither 
what they say, nor whereof they affirm. 

It is well known to you, beloved brethren, how 
earnestly God hath enjoined upon us the duty of 
reading and hearing his word. He esteemeth it ot 
immense value to mankind, and hath therefore ma- 
nifested his love and goodness by disseminating it 
among us at a very great expense. His holy pro- 
phets encountered perils and dangers in establishing 
it, and at last he sent his beloved Son to proclaim 
13* 



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luther's sermons. 



it to the whole world, and to confirm it by suffering 
the death of crucifixion. The apostles also suffered 
martyrdom, and christians in all ages have experi- 
enced innumerable persecutions in the same cause. 
Surely if the word of God was a thing of small 
consequence, he would not have promulgated it at 
such a cost. 

Had we no other inducement, the knowledge that 
*t is God's will and pleasure that we attend to the 
reading and preaching of his word, ought to be suffi- 
cient. He is the Lord and Sovereign of the universe, 
and we, as his dependent creatures, owe him implicit 
obedience. God hath not only commanded us to at- 
tend to his word, but he hath also promised that 
great benefits shall redound to us thereby ; so that 
it is made our interest as well as our duty, and there- 
fore we can have no excuse whatever for neglecting 
it. It then behooves us to give it our diligent atten- 
tion, and to treasure it up in our hearts, as a thing 
of inestimable value ; for in so doing we render an 
acceptable service to God, and it may also be a means 
of promoting our own eternal welfare. 

There are indeed many other ways of serving 
God, which are also acceptable. If a prince or king 
rule justly, and with moderation ; if a father faith- 
fully discharge his duty to his family ; or if a child or 
servant be obedient and faithful to his parent or mas- 
ter — all these may render acceptable service to God, 
by discharging the duties of their respective stations 
with fidelity. There is therefore no excuse for neg- 
lecting to serve God at all ; neither is there any rea- 
son or necessity for inventing new modes of worship, 
as hath been practised by the papists ; for every per- 
son may serve him acceptably in the station and 
sphere in which he is placed. 

But of all other kinds of worship, the Lord most 
esteemeth that which we render him by attending to 
his word ; whether as preachers or as hearers. He 



luther's sermons. 



151 



hath for this purpose ordained a particular day in each 
week, on which he hath forbidden us to attend to 
any other labour or business. This day he hath spe- 
cially chosen and commanded to be kept, in order 
that we might have time to perform this service, and 
that no one might make excuse, that he had no lei- 
sure, by reason of the multiplicity of his labours and 
business. He hath also caused certain edifices to be 
erected, wherein we may assemble for the perform- 
ance of this duty : as our temples, churches, and 
chapels. He hath moreover called and instructed 
certain persons to minister in this service, and hath 
bestowed upon them various gifts, proper for the dis- 
charge of their offices. In short, he hath, by a spe- 
cial precept, commanded the whole world to attend 
to this duty, as the most acceptable worship they 
can render him : and that he highly esteemeth it, is 
farther evident from the delight which all true chris- 
tians take therein. 

This service as far excelleth all other kinds of 
worship, as the brightness of the sun exceedeth that 
of the stars ; as the sabbath is above the other days 
of the week; yea, as far as the heavenly kingdom 
surpasseth in glory the kingdoms of this world ! la 
the house of God all things are holy, and specially 
chosen ; the time, place, and person who ministers 
therein : because the word, which is holy, sanctifieth 
them. Let us, therefore, take heed to ourselves, 
that we fall not into slothfulness and inattention in 
performing this duty, for in showing contempt for 
the word of God, we also contemn its author. 

Many persons soon become weary of attending to 
this service, and complain that they only hear a con- 
tinual repetition of the same things. But those per- 
sons have bestowed upon it only a small share o 
their attention, and are utterly ignorant of the mar- 
vellous beauties, and divine excellencies, which the 
word of God contains. Though they imagine thai 



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they are perfectly acquainted with the scripture, they 
are as destitute of true knowledge as the most be- 
nighted heathens. 

But admitting that we were perfectly acquainted 
with the scripture, and needed no instruction in the 
mysteries of the gospel, (which I fear, however, is 
not the case with any of us,) still we ought to at- 
tend to the word of God from inclination ; for a true 
christian will never be weary with hearing it, how 
oft soever it be repeated. There is need, moreover, 
that we should be frequently reminded of the things 
we have learned ; lest, forgetting them, our hearts 
should wax cold in love, and we become negligent 
of good works. Although our Saviour was perfect 
in all things, yet we see that he continued preaching 
and praying until the last hour of his earthly mission. 
St. Paul likewise, the chief of the apostles, although 
instructed whiie a Pharisee in all things relative to 
the law, and afterwards inspired by the Holy Ghost, 
still continued to preach and exhort, travelling 
through many countries and kingdoms. How much 
more then ought we, who are blind and ignorant, to 
read the word of God, and attend to the preaching 
of the gospel. 

This service which God hath enjoined upon us, 
is not laborious, but easy. It requireth nothing but 
our time and attention : and if it can afford a person 
pleasure to sit during whole days and evenings at an 
ale-house or tavern, engaged in revelry and mirth 
with lewd and wicked companions, it should give him 
little pain to sit, during a few hours, in the house ol 
God ; for he would not only spend his time more 
profitably to himself, but would also render an ac- 
ceptable service to his Maker. 

If this duty seem burthensome, how should we 
endure to go from temple to temple, and from altar 
to altar, to attend to rites and ceremonies, as we did 
among the papists 1 Or how should we sustain 



luther's sermons. 



153 



those laborious services, such as carrying stones from 
quarries, and going armed on pilgrimages, which 
those blind bigots imposed upon us 1 These services 
were performed willingly, when we were deluded by 
false doctrine. So doth the devil blind the eyes of 
men ; he then prompted them to action in the exe- 
cution of his own work, and he now inclineth them 
to be slothful and weary with hearing the word of 
God ; so that forgetting its value, they may grow 
negligent in the practice of its precepts. 

But let us endeavour to delight in hearing the 
word of God, remembering that in so doing we ren- 
der him an acceptable service. Let us listen to it 
with prayerful attention, that the grace of God may 
accompany his word, and the seed may not be sown 
in vain. Whenever the word is rightly preached, and 
attentively heard, it never fails to bring forth fruit. 
We may indeed perceive no immediate effects from 
it, but in process of time, the fruit will most certainly 
appear. But it would consume too much time to re- 
hearse all the benefits which proceed from hearing 
the word of God ; indeed, it were a task far beyond 
our capacity. 

Thus much we have said by way of preface to 
the discourse ; or rather as an exhortation to stir 
up your minds to more diligent attention : and cer- 
tainly, there is much need of such an exhortation in 
every sermon ; for it is greatly to be feared, that 
many who appear to hear, pay very little attention 
to what is said, and never reflect upon it afterwards. 
What we have thus far said, is also in some degree 
pertinent to the text ; for Paul, in this place, repro- 
veth those curious spirits, who, endeavouring to be- 
come masters of the word of God by their own wis- 
dom, do at length falsely persuade themselves that 
they perfectly understand it ; and that they need no 
farther instruction. 

It is from this cause that numerous congrega- 



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tions disappear, and churches become desolate : foi 
these vain babblers, imagining that they are perfect, 
and well instructed in all things, give themselves to 
trifling and vain jangling. They are continually en- 
deavouring to bring forward some new thing, which 
the curious multitude may be desirous to hear, while 
they totally neglect to teach the doctrine of salvation 
through faith in Jesus Christ, and never so much as 
attempt to impress upon their hearers the importance 
of a christian life. They do indeed sometimes tell 
us that we must do good works, that we must serve 
God, &c. but they are totally ignorant of the mean- 
ing of these words. If they be asked, how are good 
works to be done 1 how is God to be served ? they 
will point out this particular work to be done now, 
and at another time, that they will direct us to offer 
so much sacrifice at this altar ; to go into this or that 
monastery ; run to this saint ; here erect a chapel to 
the honour of such a saint : in another place, found 
a mass, light tapers, buy indulgences, &c. 

These idle talkers use such a confused multipli- 
city of words, that they confound, instead of instruct- 
ing their hearers ; while they advance nothing cal- 
culated to render any one better ; and were any 
thing good contained in their discourses, it would be 
lost from the tedious prolixity of their harangues. Of 
such teachers, we have seen enough in the papacy, 
among our preachers of dreams. 

St. Paul, in the beginning of his epistle to his dis- 
ciple Timothy, thought proper to admonish him, that 
such teachers should arise ; " giving heed to fables 
and endless genealogies, which minister questions 
ratb.er than godly edifying, which is in faith :" after 
which, he introduceth the words of our text : 
" JVoro, the end of the commandment is charity, out of 
a pure heart, and of a good conscience, and of faith 
unfeigned." These words contain the sum of that 
ioctrine which we should teach. Here we have the 



luther's sermons. 



155 



duties of a christian life briefly and comprehensively 
set before us ; and we canaot imprint these words too 
strongly upon our memories. If we desire not to de- 
viate from the law, but to attain to the ultimate end 
thereof, we must endeavour to have charity, proceed- 
ing out of a pure heart, from a good conscience, and 
faith unfeigned. If our charity be of this sort, then 
is it right ; otherwise we mistake the meaning of 
the whole law. , 

Now these words are profound, and contain much 
matter in them ; therefore, we shall endeavour to 
expound them in part, that they may be the better 
understood, and that we may become acquainted 
with Paul's manner of speaking. First, we may ob- 
serve that the apostle signifieth that charity compre- 
hended the sum of the whole law. But we are not 
here to understand by charity, simply the bestowing 
of alms upon the needy, but that universal good will 
which embraceth all mankind ; which speaketh evil 
of none ; which condemneth no one ; which judgeth 
the motives of none, but putteth the most favourable 
construction upon the actions of others — in short, it 
signifieth that love to all our fellow beings, which the 
grace of God implanteth in our hearts ; for in the 
scripture, the words charity and love are frequently 
synonymous, and the one is often substituted for the 
other. 

Now those jangling divines, do indeed talk much 
of charity and love ; they make great pretensions to 
Godliness, and boast much of their deeds of bene- 
volence. But their love is only the love of hereticks, 
wicked men, and ungracious wretches : it is extend- 
ed only to themselves, and to those of the same sort 
with them ; while at the same time, they hate and 
persecute all good christians, and would willingly 
accuse them of the most vicious acts. This certain- 
ly does not deserve the name of love ; for if I choose 
a few individuals, whom I favour and embrace, be- 



LUTHER S SERMONS. 



cause they also favour me, I act from selfish and 
impure motives. But that true love which floweth 
from a pure heart, hath no respect of persons : it is 
poured forth to all mankind indiscriminately, whe- 
ther the} r be friends or enemies ; even as doth our 
heavenly Father, who maketh his sun to shine upon 
the evil and upon the good, and sendeth rain upon 
the just and upon the unjust. 

But some may say, such a one who is my enemy, 
is also an enemy to God ; for he doth many things 
that are more displeasing to God, than they are in- 
jurious to me ; must I love him who is a transgres- 
sor, and an evil person ? I answer, we are all trans- 
gressors, and do many things displeasing to God ; 
but because my neighbour is evil, it is no reason that 
my love should be extinguished toward him. If he 
be evil, he will in the end receive punishment ac- 
cording to his deeds : but I must not suffer his 
wickedness to overcome me. It is my duty to pray 
for him, and I may rebuke and admonish him 
through love, that he may repent and escape pun- 
ishment. But I must not be an enemy to him, nor 
do him evil in any manner ; for no profit would re- 
dound to me thereby ; I should certainly be made 
no better, but should make him worse. 

It cannot, indeed, be denied, that a good man is 
more worthy of love than a bad one. It is also to 
be expected that good men will delight in the com- 
pany of other good men, more than in that of evil 
men. But pure christian love is not derived from 
the merit of the object. This is the source from 
which the world draweth its love ; as a young man 
falleth in love with a maid, because of her comeli- 
ness and beauty ; a covetous man delighteth in 
riches, because they will add to his consideration and 
importance in the world ; and an ambitious man es- 
teemeth preferment, because of the honour he shall 
receive, and the power he will possess thereby : all 



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157 



Srticn love is derived from external objects ; from 
the beauty or good qualities of the person, or the de- 
sirableness of the thing. 

On the contrary, true christian love is not de- 
rived from things without, but floweth from the 
heart, as from a spring ; which, while it draweth its 
supply from the depths of the earth, floweth over 
the ground without requiring any thing in return ; 
and not as from a stagnant pool, which requireth tc 
be swollen by a shower, before it can water the 
earth. This spirit saith thus : " I love thee not for 
thy virtue or comeliness, for I do not derive my love 
from thy merit, but from the grace of God which is 
implanted in my heart, and which teacheth me to 
love my neighbour as myself ; this is the source from 
which I derive my love ; and it floweth plentifully to 
all, whether they be friends or enemies ; but more 
especially to my enemies, as I consider there is more 
need that I should pray for them, and endeavour 
through love to win them from the evil of their 
ways, that they may repent of their sins, be delivered 
from the snares of the devil, and become my friends." 

This may be called love flowing from a pure 
heart ; for one who is thus affected, doth not love 
because he findeth any thing worthy in those whom 
he loveth, but because the grace of God, which is 
itself pure, hath cleansed his heart, and replenished 
it with true and holy affections. Such love will ma- 
nifest itself in whatsoever condition or circumstan- 
ces in life men may be placed. If a servant be not 
thus affected, he will say thus to himself : " I serve 
my master because he giveth me food and clothing, 
or payeth me wages !" or perhaps, " because it is 
in his power to punish me if I do not faithfully serve 
him." But if he have this love in his heart, he will 
say thus : " I will serve my master, not because he 
is kind or unkind ; not for the hope of reward, or 
the dread of punishment ; but because the word of 
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luther's sermons. 



God commandeth me as a servant, to be obedient to 
my master ; therefore will I serve him faithfully, for 
in serving him, I also serve God, who hath placed 
me in the state and condition of a servant." 

And so likewise, if a prince or ruler say, "I am 
placed in the condition of a ruler, I will therefore 
enjoy my dignity, ray riches, and my power ; and 1 
will have respect unto these things only :" although 
such a one may so rule that the world shall have no 
cause to find fault, yet, as the honour and glory of 
God are not regarded in the discharge of his office, 
his heart is not pure ; for he seeketh only his own 
glory, riches, and power. 

And also in spiritual offices ; if I preach becau.se 
some good benefice is offered me, when otherwise I 
would never engage in this calling, I may indeed 
preach, but I shall not do it from a pure heart ; for 
my heart would be most plainly polluted. And 
though I should be ever so diligent, and should ever 
so much affirm that the work is good, and the office 
responsible, I should not discharge the duties there- 
of aright ; inasmuch as I did not engage in it from 
pure motivfs. He only can rightly fill the clerical 
office, whose heart is so affected that he can say 
thus ; " 1 do indeed get my living by the ministry, 
yet it is not for this reason that I engage in it ; but 
because the Lord hath called me to it, and hath com- 
mitted this trust to me, that I should discharge the 
duties thereof with fidelity, not seeking my own ho- 
nour or profit. I must therefore diligently labour 
therein, to the glory of God, and the sab ation of 
souls." If I be thus affected, then is my heart pure ; 
because I do not engage in the work for the sake of 
honour or emolument : and if these follow, I may 
receive them without sin. 

Thus ye see, that charity (or love) which pro- 
ceeded from a pure heart, is not derived from 
things without, but fioweth from within, and extend- 



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eth to all without distinction. But how is the heart 
purified ] As we have already said, by the grace 
of God, which cometh through his word. This 
grace in the heart is the spring whence good works 
flow ; and no works are acceptable to God unless 
they come from a pure heart. 

God hath caused his word to be preached, that 
our hearts may be purified thereby, and our lives or- 
dered according to the prescript thereof. Let us 
therefore not suffer ourselves to be discouraged or 
hindered by any difficulties we may encounter. Let 
us continue firm, and persevere unto the end, al- 
though we meet with persecutions and contempt, 
and suffer losses thereby. Let us break through all 
obstacles with boldness and manly courage ; and as 
we began not for man's sake, let us not be prevented 
by man from doing that which is acceptable to God. 
Let us be ready and willing at all times to discharge 
the duties which God requireth of us ; and let us 
serve him with a pure heart, and with faith un- 
feigned. 

Thus much I have thought proper to say concern- 
ing charity's proceeding out of a pure heart ; and 
how the heart is purified, that it may produce this 
kind of charity. We will now briefly attend to the 
second thing to be considered ; viz. a good conscience; 
for the text saith, " The end of the commandment is 
charity, and of a pure heart, and of a good con- 
science, and of faith unfeigned." 

By a good conscience is here meant, a conscience 
void of offence, not only before men, but also before 
God. To have a conscience void of offence before 
men, we must be able to glory as Paul did ; that he 
so lived that he offended no man, troubled no man, 
was an evil example or burthen to no man ; but that 
all who witnessed his conduct, must needs say, that 
he indifferently served all, helped all, counselled all, 
and dealt honestly and friendly with all. Of such a 



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conscience, Moses also glorieth : Num. xvi. " I have 
not taken one ass from them, neither have I hurt 
one of them." And also Samuel ; 1 Kings, xviii. 
" I have walked before you from my childhood to 
this day. Behold here I am : witness against me 
before the Lord, and before his anointed ; whose ox 
have I taken 1 or whose ass have I taken ? or whom 
have I defrauded 1 whom have I oppressed ] or of 
whose hand have I received any bribe ?" 

Such a conscience must every christian possess, 
that he shall be conscious of having discharged his 
duty in all respects, and to all men ; so that no one 
can have any just cause to complain of him ; but 
that all who will speak the truth, must confess, that 
he has been an example worthy to be followed by all 
who would live well. Let no christian therefore do 
any thing that shall deprive him of such a confi- 
dence ; for he that liveth in such a manner, as to 
give just occasion to the world to reprove his con- 
duct, is not yet a christian : as his heart cannot be 
pure. For we must not presume on the doctrine of 
faith, as though that being once obtained, we may 
live as we list ; as it would thence be inferred that 
this doctrine giveth license and liberty to commit s'n 
with impunity. But we must so conduct ourselves, 
that we have love flowing out of a pure heart, and a 
good conscience, and that no man can justly accuse 
us of any sin. 

Although such a conscience may render us just 
before men, yet it is another thing to be just before 
God : for good works, as we have elsewhere said, 
will not justify us before him. And still, in order to* 
fulfil the commandment, we must be justified also be- 
fore God. But how shall we attain unto this ? By 
faith ; and here we may bring in the last thing to be 
considered in our text ; and of faith unfeigned. As 
we have already said, although I may have a good 
conscience before men, and so live that none can 



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have occasion to censure my conduct, yet the old 
Adam, that is, flesh and blood, still remain in me, 
and render me subject to sin. For as Paul saith, 
Gal. v. " The flesh Justeth against the spirit, and the 
spirit against the flesh ; and these are contrary the 
one to the other ; so that ye cannot do the things 
that ye would." And also Romans vii. " I am car- 
nal, sold under sin. For that which I do I allow 
not ; for what [ would, that do I not ; but what I 
hate, that do I." 

The spirit would indeed live perfectly and purely, 
according to the word of God, but the rebellious 
flesh resisteth the desire thereof, by tempting us to 
seek honour, riches, and pleasures ; and to be remiss 
in our religious duties. Thus, on account of our 
carnal nature, we have to maintain a continual war- 
fare against the many temptations that are constant- 
ly besetting us. Although we may discharge a clear 
conscience before men, we do many things that are 
not right in the sight of God, and neglect many du- 
ties which he requireth of us : so that the most 
righteous among men have much need of mercy and 
forgiveness. No one can so acquit himself, that he 
shall be able to contend with God in judgement, but 
all must acknowledge that they have not merited 
salvation by their works, and that if justice were 
executed toward them, they would be consigned to 
punishment. 

But we have before said, that we must also be jus- 
tified before God, and that this must be done by 
faith. The text not only implieth that we must have 
a pure heart, and a good conscience, but also faith 
unfeigned ; and this is the principal part, and chief 
precept contained therein ; and that which embra- 
ceth all the rest. We shall therefore examine this 
part of the subject a little more closely, and endea- 
vour to explain the nature of this faith. 

All men being condemned by the law, it was ne- 
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cessary that an atonemeut should be made, in order 
that we might be justified ; and therefore God, 
through his infinite mercy and goodness, sent his Son 
Jesus Christ, to suffer and die for us ; that the jus- 
tice of the Father being satisfied, we might obtain 
salvation through his merits. He, having fulfilled the 
whole law, suffered the ignominious death of cruci- 
fixion ; after which he rose and ascended up to hea- 
ven, where he still remaineth, making continual in- 
tercession for us, as for those that cannot obtain sal- 
vation by their own righteousness. 

It therefore appeareth, that although we should be 
condemned before the judgement seat, we may ob- 
tain pardon by appealing to the mercy seat, which is 
Christ : whom God hath set before us as a refuge to 
which we may flee, when we find ourselves unable to 
stand before the judgement seat by our own righte- 
ousness. Thus, as Paul saith, Romans hi. we may 
be "justified freely by his grace, through the re- 
demption that is in Christ Jesus ; whom God hath 
set forth to be a propitiation, through faith in his 
blood, to declare his righteousness for the remission 
of sins that are past, through the forbearance of 
God." Thus God may be just, and the justifier of 
him that believeth in Christ. 

But if we will come to this mercy seat, we must 
not bring with us any of our own works to plead in 
extenuation of our guilt ; but we must rely solely 
upon the merits and righteousness of Christ. Our 
language must be, " Lord, I deserve thy wrath, and 
thy judgements. I have nothing of my own to offer, 
but I plead the merits of thy blessed Son, of whom 
it is said, he did no sin, neither was guile found in his 
mouth." If we have this faith in Christ, we shall 
receive remission of our sins; for Christ himself saith, 
John iii. " God so loved the world, that he gave his 
only begotten Son, that whosoever believeth in him 
should not perish but have everlasting life 1 



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God having thus provided a mercy seat to which 
we may flee, let us leave at the judgement seat those 
proud, self-righteous contemners, and despisers of 
the word of God, who seek justification hy their own 
works : let them remain there until they shall be hum- 
bled, or receive sentence according to their deeds. 
But let us depart therefrom as far as we are able, 
and appeal unto the mercy seat : fov G« d hath 
threatened terrible judgements to those who, coming 
with their own righteousness, and trusting therein, 
presume to stand before him, the sovereign judge, 
and neglect to come to the mercy seat of Christ. 
Such are already condemned, as Christ himself hath 
said, John iii. 18. " He that believeth not is con- 
demned already, because he hath not believed in the 
name of the only begotten Son of God." But at the 
mercy seat there is no wrath, severity, or condemna- 
tion ; but only grace, mercy, and forgiveness. All 
sins are there remitted, yea, blotted out and con- 
sumed, as a drop of water is consumed by the heat 
of the sun. 



SERMON XII. 

Matthew, Chap, xviii. -From the 23<2 to the 35th verses, inclusive. 

23 Therefore is the kingdom of heaven likened unto a certain 
kingr which would take account of his servants. 

24 And when he had begun to reckon, one was brought unto him 
which owed him ten thousand talents. 

25 But forasmuch as he had not to pay, his lord commanded him 
to be sold, and his wife and children, and all that he had, and 
payment to be made. 

26 The servant therefore fell down, and worshipped him, say- 
in?, Lord, have patience with me, and I will pay thee all. 

27 Then the lord of that servant was moved with compassion, 
and loosed bim, and forgave him the debt. 

28 But the same servant went out, and found one of his fellow- 
servants, which owed him an hundred pence ; and he laid 
hands on him, and took him by the throat, saying, Pay me that 
thou owest. 



LUTH£R'S sermons 



29 And his fellow servant fell down at his feet, and besought him, 
saying-, Have patience with me, and I will pay thee all. 

30 And he would not : bm went and cast him into prison, till he 
should pay the debt. 

31 So when his fellow-servants saw what was done, they were 
very sorry, and came and told unto their lord all that was 
done. 

32 Then his lord, after that he had called him, said unto him, O 
thou wicked servant, I forgave thee all that debt, because thou 
desiredst me : 

33 Shouldest not thou also have had compassion on thy fellow- 
servant, even as I had pity on thee? 

34 And his lord was wroth, and delivered him to the tormentors, 
till he should pay all that was due unto him. 

35 So likewise shall my heavenly Father do also unto you, 
if ye from your hearts forgive not every one his brother their 
trespasses. 

Our Saviour introduced this parable, as an an- 
swer, or rather as an illustration of his answer to Pe- 
ter, when he inquired how often he should forgive his 
brother. Peter asked if it were sufficient to forgive 
his brother until seven times 1 whereupon Christ an- 
swered ; " I say not unto thee, until seven times, but 
until seventy times seven :" he then introduced this 
parable, whereby he signified that if we forgive not 
our brother, God will deal with us as the king did 
with this servant ; who would not forgive his fellow- 
servant a small debt, when his lord had forgiven 
him so much. 

Ye have before been taught, that in the kingdom 
of God, where he reigneth by his gospel, there is no 
exacting of the law, neither any dealing by it, but 
only grace, mercy, and forgiveness. That there is 
no wrath, revenge, or punishment ; but charity, 
brotherly love, and well-doing one toward another. 
We are not however to understand by this, that the 
civil law is abrogated by the preaching of the gospel; 
for many being yet far from the kingdom of God, 
the civil law, whereby crimes are punished, is ne- 
cessary for the safety of our lives and property, 
against the assaults and encroachments of the wick- 
ed, who have no respect for the laws of God. 



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The ruler, therefore, who governs his people 
well, and the magistrate who takes care that justice 
is equally and impartially administered to all, so that 
offenders are punished, crimes prevented, and the 
peace and good order of the community preserved, 
do well, and are worthy of commendation. It is 
also the duty of every one, to pay due reverence to 
the laws of the country wherein he may reside ; 
provided he can do so without disobeying the com- 
mands of God, or the dictates of his own conscience. 
Were it not for the civil law, the rights of citizens 
would not be respected, the tranquillity of the state 
would not be maintained, but every thing would be 
turmoil and confusion. This, then, though an in- 
stitution of man, is a wise and salutary one ; which 
in the depraved condition wherein mankind are 
by nature, can in no wise be dispensed with. 

But this law was not ordained for those that are 
in the kingdom of grace ; and though we observe 
this law ever so strictly, we have no cause to glory, 
neither must we imagine that we are therefore just 
before God ; for we may still be unrighteous in his 
sight. He that is governed only by the laws of 
men, who doth good only through restraint or com- 
pulsion, and who exacteth the law of his brother, is 
yet far from the kingdom of heaven. For as in this 
kingdom all our sins and transgressions are forgiven 
us, we are also required to forgive our brother, or 
our neighbour, if we have aught against him. 

Let us see how this subject is illustrated in the 
parable. In the first place, the lord, having compas- 
sion on his servant, forgiveth him all the debt : but 
the servant, instead of extending the same charity to 
his fellow-servant, taketh him, and casteth him into 
prison : whereupon the lord was wroth, and cast 
this servant into prison also, till he should pay all 
that was due to him. After having spoken this para- 
ble, Christ addeth in conclusion, " So likewise shall 



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my heavenly Father do also unto you, if ye from 
your hearts forgive not every one his brother their 

trespasses." 

Hence it appears, that if we belong to the king- 
dom of God, and have been made partakers of his 
divine grace, we must harbour no malice, hatred, or 
revenge ; but freely forgive all who have trespassed 
against us. And as it is taught in this same chapter, 
a little before the text, though our neighbour should 
sin against us even seventy times seven, we must 
willingly forgive him all ; because God hath forgiven 
us, although we have committed more and greater 
sins against Iiim, than it is possible for our neigh- 
bour to have committed against us. 

The kingdom of Christ is so constituted, that the 
grace which reigneth therein must at no time cease, 
but afode continually ; so that how low soever we may 
fall, if we sincerely repent, we may rise again and 
be restored ; provided we are willing to forgive all 
who ha 1 ? e offended against us. But if our hearts are 
not thus affected, if we are not willing to forgive our 
neighbour, we belong not to this kingdom, neither 
are we partakers of that grace which cometh through 
the gospel of Christ. 

Although the preaching of the gospel is heard by 
many, yet it reacheth not the heart of every one, 
neither is it profitable to all that hear it. It may 
therefore be necessary to state, who they are that 
receive it, and are benefitted thereby. It is not re- 
ceived by those who deal lightly with it, and esteem 
it as a thing of little consequence, and only worthy 
a small share of thtir attention ; it doth not profit 
those false professors, who presume upon it as giving 
license to live in hist and licentiousness : and who 
think that because the gospel holds forth nothing but 
mercy and forgiveness, they can commit sin with 
impunity. The gospel hath reached none of these ; 
for they belong to the kingdom of the world, and 



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require the restraint of civil law to prevent them 
from doing what they list. The gospel is received 
by such only as feel their necessity and dependence ; 
which was the case with the servant in the parable : 
wherefore, if we examine the text attentively, we 
shall find this subject fully illustrated. 

In this parable, the kingdom of heaven is com- 
pared to a certain king who determined to take ac- 
count of his servants : and when he had begun to 
reckon, one was brought unto him which owed him 
ten thousand talents, but had nothing to pay. The 
king therefore ordered him to be sold, together with 
his wife and children, and all his effects. The ser- 
vant is hereupon brought into great perplexity and 
distress : he falleth down and worshippeth his mas- 
ter, craveth his mercy, and promiseth more than he 
will ever be able to perform ; saying, " Lord, have 
patience with me, and I will pay thee all." 

Thus it also cometh to pass between God and us. 
When the Lord would reckon with us, he sendeth 
forth the preaching of his law, whereby we learn 
what we ought to have done. This is the book of 
accounts, in which is written what we owe : this he 
taketh in his hand, and reading it before us, saiih, 
" These things thou oughtest to have done ; thou 
oughtest to have feared, loved, and worshipped me 
alone : thou oughtest to have trusted only in me, and 
to have placed thy confidence in none other. But 
thou hast done otherwise ; thou art therefore mine 
enemy : thou hast not believed in me, but hast re- 
posed thy trust in others ; and in short, thou hast 
not even observed one single point of the law." 

When the preaching of the law hath taken hold 
on the conscience, we then see what we ought to 
have done, and what we have not done. We are 
convinced that we have not kept the law in any res- 
pect, and that we have totally neglected to perform 
that duty and obedience which God justly requireth 



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of us. When the sinner is brought to this state, he 
is greatly distressed in mind, and knoweth not what 
to do. He is sensible that he hath merited eternal 
punishment, and is brought to the very brink of des- 
pair. The law bringeth no consolation, but indig- 
nation, wrath, and punishment : it delivereth the 
sinner to satan, it casteth him down to hell, and 
leaveth him no hope of escape. 

This condition in which the law placeth the sin- 
ner, is the same as that of the servant when his 
master commanded him and all that he had to be 
sold, to satisfy the demand. And as the servant, 
when he heareth this sentence, falleth down and 
prayeth his master that he will have patience with 
him ; thinking that he shall yet be able to pay the 
debt, so also doth the sinner. When he is brought 
to a sense of his own wretched and miserable con- 
dition, his heart is indeed contrite and humble ; but 
instead of depending entirely upon the merits of a 
Saviour, and praying to God for mercy and free par- 
don, he runneth hither and thither, seeking to be 
delivered from his sins by his own works, and pro- 
mising even more than the angels in heaven could 
perform. 

When the sinner is thus oppressed by the burden 
of sin, it is an easy matter to persuade him to do any 
thing whereby he thinketh to be delivered. And 
hence the cause of so many pilgrimages ; the found- 
ing of so many monasteries ; the institution of 
masses, and such like trifles. When we were among 
the papists, we were commanded thus ; go on such 
a pilgrimage, give so much toward the building of a 
church, get thyself admitted into a holy monastery, 
and thy sins shall be forgiven thee. We pined under 
fastings, we scourged ourselves with whips, we were 
made monks and nuns, thinking that God, having 
respect to our good works, would therewith be sa- 
tisfied : and our consciences relieved from the bur- 



luther's sermons. 



169 



den of guilt and sin. But, miserable and deluded 
men that we were ! notwithstanding we thus afflicted 
our bodies, and performed such rigorous penances, 
we still remained in doubt as before ; so that we 
knew not how we stood before God. Or if our con- 
sciences were lulled into security, we were still in a 
worse condition ; as it was a false security, derived 
from a belief that God would have respect to our 
works. 

Let us now observe how it was with the servant 
in the parable. When his lord saw him thus sor- 
rowful, and imploring his clemency, he, being moved 
with compassion, released him, and forgave him the 
debt. He did not give him a certain time wherein 
he should pay the debt, neither did he compound 
with him for a certain part thereof : but he forgave 
him the whole sum. Thus also it is with us ; when 
we find ourselves overwhelmed with sin, when we 
have endeavoured in vain to release ourselves there- 
from, and when we have despaired of being saved 
by our own works ; then are we willing to accept of 
salvation through the merits of Christ alone, as a gra- 
cious and merciful gift. When the Lord seeth us 
thus contrite and humble, he taketh the burden of 
sin from us, and freely forgiveth us all we owe. 

Let it be remembered, however, that God doth 
not forgive us on account of any merit which he 
findeth in us, but because he hath respect to an hum- 
ble and contrite heart ; as David saith, Psalm li. 
"The sacrifices of God are a broken spirit : a broken 
and a contrite heart, O God, thou wilt not despise." 
He therefore that is truly humble and penitent, who 
is sensible that he is not able to help himself, but de- 
sireth help of the Lord, is in the right way to heaven. 
But he that trusteth either wholly or in part to his 
own works, is not in the right way : for the gospel 
plainly declareth that we must be saved by grace 
alone. 

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Thus much may suffice concerning the first part 
of the text, which treats of the dealings of the lord 
with his servant : we will now attend to the second 
part, which relates to the conduct of the servant to- 
ward his fellow-servant. 

We are told in the parable, that the servant, after 
his lord had forgiven him the debt, went out, and 
finding one of his fellow-servants who owed him a 
small sum, he laid hands on him, dealt rigorously 
with him, and demanded payment of his debt ; and 
though his fellow-servant fell at his feet, and implored 
his forbearance, yet he showed him no mercy, but 
cast him into prison. 

I have elsewhere said, that although God needeth 
not our good works, yet he requireth them of us, in 
order that our faith may be made manifest thereby. 
And surely, if we love God, we shall also love our 
neighbour ; and if our hearts be filled with gratitude 
to him who hath been so merciful to us, that he hath 
forgiven us all our transgressions, we shall certainly 
show mercy to our fellow-creatures. But many who 
profess to nave received faith, do even as this servant 
did. They are haughty and imperious, tyrannical 
and oppressive, exacting of others whatever the law 
requireth, even to the last farthing. They think they 
have a right to do what they please with their own, 
provided they do not transgress the laws of justice. 
They do not consider, that if God had exacted justice 
of them, they would have been delivered to Satan, 
and cast down to hell forever. 

Such persons can indeed talk and dispute much 
about the gospel ; they have perhaps laid aside, in 
some degree, their victous habits ; they may have 
been so far enlightened that they can discern what 
they ought to do, and what they ought not to do ; but 
they have not the love of God abiding in their hearts, 
for if they had, we should see it manifested by their 
works. 



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The condition of such persons is worse than it 
would have been, if they had never heard the gos- 
pel ; because they sin against great light. Peter, 
speaking of those who had escaped the pollutions of 
the world, through the knowledge of the Saviour 
Jesus Christ, but had become again entangled 
therein, declareth, that " the latter end is worse with 
them than the beginning ;" and that " it had been 
better for them not to have known the way of righ- 
teousness, than after they have known it, to turn 
from the holy commandment delivered unto them." 
Christ also saith, Mat. xii. "When the unclean spi- 
rit is gone out of a man, he walketh through dry 
paces, seeking rest, and finding none. Then he saith, I 
will return into my house from whence I came out ; 
and when he is come, he findeth it empty, swept 
and garnishen. .Then goeth he, and taketh with 
himself seven other spirits more wicked than him- 
self, and they enter in and dwell there ; and the last 
state of that man is worse than the first." Thus we 
see that although God needeth not our good works, 
yet he requireth them to be directed toward our 
neighbour ; and that when he hath enlightened our 
minds by the preaching of his word, and shown us 
the way wherein we should walk, if we depart there- 
from, he will visit us with heavy and severe chastise- 
ments. 

In the same manner God dealeth with cities and 
with kingdoms. When he hath given them great 
light and understanding of his ways, if they still con- 
tinue in wickedness, he sendeth terrible judgments 
upon them. Before the Jews were carried captive 
to Babylon, God warned them by his holy prophets, 
and also sent the good king Josiah to reign over 
them ; but when they continued in wickedness, he 
punished them according to their deserts. Before 
he destroyed the Egyptians, he preached to them by 
Moses and Aaron. Likewise, before the deluge, he 



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sent the patriarch Noah, a preacher of righteous- 
ness ; but as men did not repent, but increased in 
wickedness, God determined to destroy the whole 
world, save righteous Noah and his family. The 
cities of Sodom and Gomorrah were likewise de- 
stroyed, because they would not hearken to Lot, a 
righteous man, and one that feared God. 

Thus we see, that although God is very merciful 
and long-suffering toward those that offend him, yet, 
when they resist all his gracious methods to recover 
them from their sins, and bring them back to their 
duty, he executeth terrible vengeance upon them, as 
happened in the case of these cities and nations. Let 
us therefore take heed to ourselves, that we obey the 
gospel which we have received, and live according 
to its precepts : for if we do not, God will execute 
his vengeance against us, and deal with us even as 
the lord did with the servant in the parable ; he will 
deliver us to Satan to be tormented forever. 



SERMON XIII. 



Luke, Chap. i. From the 68^A to the 79th verses, inclusive. 

68 Blessed be the Lord God of Israel ; for he hath visited and re- 
deemed his people, 

69 And hath raised up an horn of salvation for us, in the house 
of his servant David : 

70 As he spake by the mouth of his holy prophets, which have been 
since the world began : 

71 That we should be saved from our enemies, and from the hand 
of all that hate us ; 

72 To perform the mercy promised to our fathers, and to remem- 
ber his holy covenant ; 

73 The oath which he sware to our father Abraham, 

74 That he would grant unto us, that we, being- delivered out of 
the hand of our enemies, might serve him without fear, 

75 In holiness and righteousness before him, all the days of our 
life. 

76 And thou, child, shalt be called the Prophet of the Highest, for 
thou shalt go before the face of the Lo/d to prepare his ways : 



luther's sermons. 



173 



77 Tc give knjwledge of salvation unto his people, by the remis- 
sion of their sins, 

78 Through the tender mercy of our God; whereby the day-spring 
from on high hath visited us, 

79 To give light to them that sit in darkness and in the shadow 
of death, to guide our feet into the way of peace. 

These are the words of that godly man Zacharias, 
the father of John the Baptist. In the preceding part 
of this chapter, the evangelist informs us, that as 
Zacharias was executing the priest's office in the 
temple, being then advanced in years, and as yet 
without issue, the angel of the Lord appeared unto 
him, and announced to him that his wife Elisabeth 
should conceive and bear a son, and that he should 
call his name John. That he should be great in the 
sight of the Lord, and filled with the Holy Ghost from 
his mother's womb ; and that he should go before 
the Lord in the spirit and power of Elias, to turn the 
hearts of the fathers to the children, and the disobe- 
dient to the wisdom of the just, to make ready a peo- 
ple prepared for the Lord. 

But Zacharias, doubting of what the angel had in- 
formed him, because both he and his wife were well 
stricken in years, required a sign by which he should 
know that these things should come to pass; where- 
upon the angel said unto him, " I am Gabriel, that 
stand in the presence of God ; and am sent to speak 
unto thee, and to show thee these glad tidings : And 
behold, thou shalt be dumb, and not able to speak, 
until the day that these things shall be performed, 
because thou believest not my words, which shall be 
fulfilled in their season." Accordingly, Zacharias 
was dumb until his son was born ; and when they 
made signs to him to know how he should be called, 
he asked for a writing table, and wrote according to 
the words of the angel, that his name should be John. 
Immediately after this, the tongue of Zacharias was 
loosed, and being filled with the Holy Ghost, he 
prophesied in the words of the text. 

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174 



LUTHER S SERMONS. 



Blessed be the Lord God of Israel; for he hath 
visited and redeemed his people, (verse 68.) These 
words require but little exposition : for I think it is 
well known to every one what is meant by this visi- 
tation and redemption. The word of God which is 
preached unto us, is indeed a glorious visitation ; it 
bringeth us glad tidings of redemption : it delivereth 
from sin, death, and hell, and filleth us with joy and 
sweet consolation. This redemption was not accom- 
plished by the sword, or by violence, but by the word 
alone ; and in this it consisteth more than in the death 
of Christ ; for it was on account of the word that our 
Saviour shed his blood on the cross. It was this word 
that John preached ; and to them that first hear the 
gospel, it is the same as if John did preach it now ; 
for it saith unto them, as John also did cry in the 
wilderness of Judea, " Repent ye, for the kingdom of 
heaven is at hand." 

Although Zacharias speaketh here of things that 
are to come, yet he speaketh of them as if they had 
already happened ; because he knew by the revela- 
tion of God, that these things would assuredly come 
to pass. In the child that was born unto him, he 
beheld a messenger sent from God, to declare his 
word, and to make known his will to mankind ; and 
who should be the herald of the long expected Mes- 
siah. 

Although Zacharias undoubtedly conceived great 
joy because a son was born unto him in his old age, 
whereby whatever ignominy and contempt he and his 
wife Elisabeth had suffered, on account of their being 
without children, was taken away ; yet this was not 
the chief cause of his rejoicing. His greatest joy was, 
that this son was to be a preacher of the word of God, 
and a prophet of the Most High. He rejoiced, 
moreover, that he should himself be, as it were, trans- 
formed from an old to a young man, and should be- 
come a pupil of his infant, then in the cradle ; who, 



luther's sermons. 



17o 



he foresaw, would become a far greater prophet than 
himself. 

Thus we see what great blessings God conferreth 
upon those that fear him, and patiently await his 
own time. We also learn that we should never dis- 
trust the promises of God, as he is abundantly able 
to do all things that seem good to him, however im- 
possible they may appear to us. 

And hath raised up a horn of salvation for us in the 
house of his servant David, (verse 69.) These words 
are not spoken of John, for he was not of the house 
of David, but of the tribe of Levi. But Zacharias 
here prophesieth of Christ, who was of the house and 
royal line of David. Among the Hebrews, the word 
horn was often used metaphorically, to express 
power, strength, dominion, or any thing wherein one 
might trust. Sometimes it also signified, figuratively, 
kings, emperors, principalities, or dominions : thus, 
in Daniel, chap. vii. the prophet saw, among other 
beasts, one which had ten horns ; and when the in- 
terpretation thereof was given him, these horns were 
made to signify kingdoms : and such application of 
this term is frequent in, and peculiar to the Hebrew 
lan^uasre. 

a o 

We must therefore understand by the horn of sal 

vation, Jesus Christ and his kingdom ; and it is 

said to be raised up in the house of David, because 

Christ was of the stock and lineage of David. It is 

called a horn of salvation, or blessedness. Some 

kingdoms are distinguished for their extent ; others 

for the number of their inhabitants, the abundance 

of their treasures, or their prowess in war. Some 

kings are renowned for their military achievements ; 

others for their riches, power, and opulence. But 

the kin2:dom of Christ differeth from all other kins:- 

... 
doms, inasmuch as it is a kingdom of grace, of life, 

of righteousness, of truth, and of every thing that 

pertaineth to salvation. Christ likewise is distin- 



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luther's sermons. 



guished from all other kings, because he is able to 
confer life and eternal happiness upon his subjects. 
Other kings may indeed bestow upon their subjects 
temporal benefits, or may deprive them of existence, 
but they cannot confer upon them life or immortal 
felicity : for earthly kings are, like other men, subject 
to death ; they must at last fall and perish, and leave 
their power, their riches, and their honours, behind 
them. But Christ is immortal and eternal, and his 
kingdom is without end. 

This kingdom is said to be raised up — by whom is 
it raised up 1 Even by the Holy Ghost. It is raised 
up in the house of David. — It is therefore a kingdom 
in the earth, yet nevertheless, a kingdom of salvation. 
It is not a kingdom in heaven among the angels, but 
a spiritual kingdom on the earth, among men 
clothed with flesh and blood, and subject unto 
death. 

But how cometh it to pass, that in this kingdom 
which exists among mortals, men are delivered from 
the power of death ? those who were before mise- 
rable are made happy, and those who were the sub- 
jects of Satan, become the children of God. I think 
that ye are all sufficiently well acquainted with the 
reason hereof ; yea, that ye understand it as well as 
I do myself; nevertheless, these things should be 
frequently repeated. A christian cannot die, because 
Christ hath suffered death for him. He overcame 
death, that we might be delivered therefrom ; and he 
took our sins upon himself, that we might be freed 
from them. Those therefore who belong to this 
kingdom, can never die : neither can they be subject 
to sin or Satan ; otherwise, this would not be a 
kingdom of salvation or blessedness. 

But although a christian is thus exempt from these 
things, yet God suffereth the appearance of them to 
remain ; so that our consciences are still troubled on 
account of sin, the judgement of God terrifieth us, 



luther's sermons. 



177 



death assaileth us, and seemeth ready to devour us ; 
Satan is at hand, and seeketh to overcome us. It is 
necessary that this appearance of evil continue, that 
we may not be exalted, but may perceive and feel 
that we are nothing but miserable and wretched sin- 
ners. A christian is therefore defiled, and at the 
same time without sin ; for under this appearance of 
sin, lie hid innocence, righteousness, and victory 
over death, hell, and Satan. 

The world esteemeth that a good kingdom, where 
all things are quiet, peaceable, and prosperous ; 
where there is no fear from enemies without, or se- 
ditions within, but all things go forward safely and 
well. It is, however, not so in the kingdom of 
Christ ; for in this kingdom, the flesh warreth with 
the spirit, and life and death, sin and righteousness, 
Christ and Satan, do fight against each other ; but 
the spirit, life, righteousness, and Christ, will at last 
prevail, and overcome their enemies. 

Christ said unto Peter, Mat. xvi. " Thou art Pe- 
ter, and upon this rock I will build my church : and 
the gates of hell shall not prevail against it." He 
doth not say they shall not assail it, or fight against 
it ; for the life of a christian is a continual warfare 
against temptations. While he is here, he must 
sometimes feel the remorse of sin, the fear of punish- 
ment, the horrour of death, yea, and even death it- 
self. But nevertheless, this is only to outward ap- 
pearance, for at the same time, the word and the 
spirit are strengthening, encouraging, and assuring 
him that God is not angry with him, that his sins are 
forgiven, and that he shall never die, nor be for- 
saken. 

Concerning sin, I have never known or heard of 
any in whom it was not. Set whomsoever thou wilt 
before thee, provided he be a mortal man, and in 
him thou wilt discover sin. Paul, a very great apos- 
tle, afhrmeth that he felt sin in his members : for 



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saith, Rom. vii. 18, 19. " To will is present with me. 
but how to periorm that which is good I find not : for 
the good that I would, I do not ; but the evil which 
I would not, that I do." He wished indeed to be 
free from sins, but nevertheless he was obliged to 
live in them. And so every christian is likewise de- 
sirous to be exempted from sin, but this cannot be 
brought to pass in this life. As long as we are 
clothed with this flesh, and bear the burden thereof 
about with us, so long sin will remain in us. We 
may indeed strive against our carnal propensities, 
and keep them in some degree under subjection, but 
we cannot entirely subdue them. The old Adam, 
which is flesh and blood, still remaineth with us, and 
as long as these continue, sin cannot be wholly 
extinguished. 

It therefore appeareth, that in Christ's kingdom on 
the earth, some appearance of sin still remaineth ; 
so that every one may with propriety pray, as Christ 
taught his disciples, " Our father, &c. forgive us our 
trespasses, as we forgive those that trespass against 
us." It is not given to any on earth, to say, they 
are subject to no sin ; and if any go thus far, it is 
Satan that deceiveth them : they are false, and not 
true christians. 

I know that some persons imagine, that in the 
kingdom of Christ there is no unrighteousness ; that 
all things therein are free from sin and uncleanness ; 
and that a christian should be as pure and as holy 
as Christ himself. They often say, that if christians 
commit all the sins whereof they accuse themselves, 
they are certainly worse than those who do not pro- 
fess Christianity. But these know nothing of the na- 
ture of this kingdom ; and the difference between 
them and christians is, that a christian is sensible of 
his sins, whereas their consciences are, as it were, 
seared with a hot iron. He is not a christian who 
thinketh he hath no sin, neither feeleth any ; for a 



luther's sermons. 



179 



christian knoweth his infirmities, is sensible of his sins, 
is sorry for them, and doth lament over them. It 
grieveth him to the heart that he must bear the misera- 
ble burden of this flesh, and he crieth out in the lan- 
guage of Paul, Rom. vii. " O wretched man that I 
am ! who shall deliver me from the body of this death." 
The kingdom of Christ therefore existeth among 
sins, and is established where he hath set it, that is, 
in the house of David. Yea, set David himself be- 
fore you, and you will find him to have been a sin- 
ner ; notwithstanding he is bold to glory, that he is a 
servant acceptable to his Lord. 

Thus, ye perceive that a christian is both dead 
and yet alive : that he is undefiled in the midst of 
sins ; that although he is subject unto satan, still he 
hath dominion over him. For though sin, death, and 
hell assail, they do not overcome him, inasmuch as 
this kingdom triumphs over them all. It is therefore 
called a horn of salvation, because it is a strong and 
powerful kingdom ; which, though frequently as- 
sailed, doth alway repel the assaults of its enemies. 

As he spake by the mouth of his holy prophets, 
which have been since the world began, (verse 70.) 
Zacharias here signifieth that the time had arrived 
wherein God would fulfil the promise he had made 
by the mouth of his holy prophets ; for all the pro- 
phets from the fime.of David did prophesy, that the 
seed of David should have a kingdom in the earth, 
and yet a spiritual kingdom. Isaiah and Jeremiah 
foretold that it should be such a kingdom, that the 
government thereof should consist in the influence 
of the spirit, and of the word ; and to those prophe- 
cies doth Zacharias here refer. The other prophets 
do likewise speak of the same kingdom, but not so 
manifestly. 

That we should be saved from our enemies, and from 
the hand of all that hate us. {verse 71.) The evan- 
gelist hath hitherto spoken of this kingdom in gene 



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ral terms ; but now he cometh to speak of it more 
particularly, and declareth what benefits we shall de- 
rive therefrom. First, we shall be saved from our 
enemies, and from the hand of all that hate us. Ye 
may here perceive and understand, dearly beloved 
brethren, that this verse doth most plainly witness 
and declare, that we who are of this kingdom, do live 
in the midst of enemies, and that we must expect 
nothing else than to be hated of them ; but it also 
affirmeth that this kingdom was raised up in order 
that we might be saved from them, and delivered out 
of their hands. This should give us comfort, and 
encourage us to serve under the Prince of this king- 
dom. But if we would secure his favour, we must 
not serve the world, neither seek to gain its favour, 
or strive to have no enemies therein ; but we should 
look for nothing else than what is here set forth unto 
us : for if we be hated of the world, it is an evidence 
that we belong to this kingdom. 

Zacharias declareth in this verse, that this king- 
dom was established in order that we might be saved 
from our enemies. Now, if it delivereth from our 
enemies, and, as it were, wresteth us out of their 
hands, it cannot be a kingdom of peace ; but it 
must needs abide the hatred and malice of the world. 
And we see even now, that the enemies thereof bear 
a deadly hatred and aversion to the light which we 
trust hath, through the blessing of God, shone forth 
in some degree in these days. No people are so per- 
secuted, as the christians. Not only the pope and the 
furious bishops, with their false apostles, but also th 
princes of the earth, the self-righteous, and the wise 
of the world, are all in array against them. They 
are not even content with putting them to death, but 
they would totally extinguish their name, that no 
trace nor memorial might remain of them among 
men. 

But we are given to understand that Christ is our 



LUTHER'S SERMONS. 



181 



king, and that he will deliver us out of the hands of 
our enemies. We shall not therefore be destroyed ; 
for though they be many who do persecute, yet this 
kingdom is more powerful than the world, and Christ 
is stronger than the princes thereof ; and as he hath 
promised us deliverance, he will not fail us, if we 
place our trust and our confidence in him. 

To perform the mercy promised to our fathers, and 
to remember his holy covenant; the oath which he 
sware to our father Abraham, (verses 72, 73.) The 
apostles often refer to the old Testament, to show 
that the events which were taking place in their days 
were foretold by the prophets ; and thus doth Zach- 
arias in this place. In Genesis xxii. 18. we read 
that God promised Abraham, that in his seed all the 
nations of the earth should be blessed ; which pro- 
mise he confirmed by an oath. This promise refer- 
red to Christ, that through him should come peace, 
blessings, and salvation to all nations. And though 
the fulfilment of this promise was deferred so long, 
that many supposed it was abolished, yet we see that 
it was in process of time most fully accomplished ; 
and that God hath bountifully bestowed upon man- 
kind all things whatsoever that he promised to Abra- 
ham and his posterity. 

God is merciful and favourable, not because of 
our merits, as though he owed it to our righteous- 
ness, but of his mere grace and mercy. We cannot 
glory that we have delivered ourselves from sin, or 
that we have deserved his goodness, and the preach- 
ing of the gospel : no, it is not so ; here is no place 
for boasting. But the text saith, that God promised 
our fathers that he would give us those things. Upon 
this promise the prophets stay themselves with bold- 
ness, and by it we attain unto true goodness ; there- 
fore he that glorieth, let him glory in the Lord : for 
we live in his kingdom, and enjoy his goodness and 
grace. 

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lutfer's sermons. 



There is none at this day unto whom the gospel 
hath appeared, that can boast of having attained it 
by their own works ; for those which are counted 
the best works, and most excellent studies, are disal- 
lowed and overthrown. This therefore is certain, 
that all we have, cometh by the mere grace and 
goodness of God. This is that which Zacharias 
saith was foretold by the prophets, and promised and 
confirmed by an oath to the fathers, that he would 
perform unto us the covenant made to Abraham. 
By myself have I sworn, saith the Lord, that in bless- 
ing, I will bless thee, and in thy seed shall all the 
nations of the earth be blessed. Gen. xxii. And now 
the time is present, the hour is come, wherein he 
hath sworn that salvation should come unto us ; as 
it is declared, Mark xvi. " Go ye into all the world, 
and preach the gospel to every creature. He that 
believeth and is baptized, shall be saved ; but he that 
believeth not, shall be damned." 

Abraham died long before the fulfilment of the 
promise ; but in spirit and in faith, he was partaker 
of it. The promise was made unto him, although 
he looked not for the accomplishment thereof in this 
life : that is, his life was not prolonged until the 
preaching of the gospel. The fulfilment of the pro- 
mise was after his death ; we therefore perceive that 
the promise was not made to Abraham because of 
his merit. God chasteneth, reproveth, rebuketh, 
stirreth, allureth, and doth whatsoever is to be done ; 
but the worldlings rob him of his honour, and attri- 
bute it to themselves : that is, they will not acknow- 
ledge whatsoever they receive to come by his grace. 
When we glory of good things, and do not acknow- 
ledge God to be the author and giver of them, we 
make ourselves as God, and treat him as our ser- 
vant : he being dishonoured, and the honour attribu- 
ted to us. 

Zacharias saith, moreover, That he would grant 



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183 



unto us, that ice, being delivered out of the hand of our 
enemies, might serve him without fear, in holiness and 
righteousness before him, all the days of our life, (verses 
74 and 75.) He hath denned the nature and proper- 
ties of this kingdom ; that is, the covenant made 
with Abraham, that in his seed all the nations of the 
earth should he blessed, &c. These words of bless- 
ing, saith he, I will interpret to you : " That we, 
being delivered out of the hand of our enemies, 
might serve him without fear, in holiness and righ- 
teousness before him, all the days of our life." 

This, to the world and flesh, savoureth not well : 
for the world murmureth, and saith, " We thought 
that he would have given us some precious thing ; 
as a purse of gold, a rich wife, fair and beautiful 
children, goodly houses, and whatsoever things we 
are delighted in ; but now we perceive it to be other- 
wise ; we hear that we must serve him without fear, 
in holiness and righteousness, and thus endeavour to 
please him. We must have spiritual eyes and ears, 
that we may rightly consider and understand the 
word. It is said, he will deliver us from all our ene- 
mies : by this we understand, that this kingdom is 
placed in the midst of enemies ; and when we are 
delivered from them, we should always obey him that 
delivered us, without fear. For God hath bestowed 
this blessing upon us, that we might hereafter serve 
him alone. 

The words without fear, mferreth that we shall 
quietly enjoy the good things of this present world, 
and of the world to come. For a christian is sure 
of the forgiveness of his sins, although he may yet 
be troubled with them. He is sensible that death hath 
no power over him ; that Satan will not overcome 
him, and that the world cannot prevail against him. 
Such a heart is freed from fear. It must not be un- 
derstood that we do not feel sin at all, but that we 
are greatly grieved and troubled with it. When we 



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luther's sermons. 



are terrified by death, when we are reproached and 
slandered by the world, we may be grieved, but they 
do not prevail, nor overcome us ; for the heart, not- 
withstanding, remaineth safe and quiet in God. 

What care I, if the world hate me, if I displease 
not him that dwelleth in heaven 1 If this hatred con- 
tinue daily, if sin rage, if the world talk and prate 
about me, I will pass over these things as though I 
heard them not. This is, indeed, to forsake the world ; 
to die unto it, and to live without fear. We must 
be occupied about no other thing, but that which is 
according to the will of God ; we must speak no- 
thing but what will please him, and which we know 
to be agreeable to his word. We must do those 
works which we know to be acceptable before him ; 
whatsoever we do in our whole life, whether out- 
wardly or inwardly, we must have his glory in view, 
and endeavour to fulfil his will. Then we shall be 
separated from the world, notwithstanding we may 
still live in it. If the Lord be on our side, we shall 
be in safety, in holiness and righteousness before him, 
all the days of our life. 

We find that even Peter, Paul, and John, lived not 
without sin. When we desire to be holy before God, 
we must not trust to our own life and works, but to 
his mere mercy and grace. We must be so affected 
that we can say, Lord, if thou shouldest call me to 
an account, I should be unable by my own works to 
stand in thy sight : nevertheless, I glory that I am thy 
servant, for thou dost give me continually ; and that 
thou hast promised to Abraham, that thou wilt for 
Christ's sake vouchsafe to show thy mercy unto me. 
If I of myself be not godly and righteous, Christ is 
godly and righteous ; if I be profane, he is holy ; if 
I be not without fear, he is void of all fear : thus 1 
may, as it were, transfer myself to Christ. He will 
therefore have us to glory that we are godly and 
holy, but not by our own works. 



\ 



luther's sermons. 



185 



When we teach in our sermons that salvation con- 
sisted not in our works or life, but in the gift of 
God, men are slow to do good ; they will not live an 
honest life, but will be disobedient, and falsely affirm 
that good works are prohibited. Nevertheless, God 
requireth us to lead an honest life outwardly ; and he 
that doth not, shall at length receive due punishment- 
If we preach of an honest and godly life, the world 
will furiously attempt to build ladders to get to hea- 
ven ; which God will by no means approve : again, 
a dishonest and ignominious life doth not become 
christians. What, therefore, must we do ] 

Those who have respect to an honest and fair life 
only, it were better for them to be swallowed up in 
wickedness : yet notwithstanding, God will not have 
us to lead a filthy and dishonest life. If we lead an 
honest and upright life, we are apt to arrogate to our- 
selves that which belongs to God. We must there- 
fore lead a quiet and peaceable life before the world, 
which may also be acceptable to God : but we must 
not esteem it so highly as to think that we thereby 
merit any thing from God. Thus, a christian con- 
tinueth the holy servant of God without fear, not by 
his good works and holy life, but by the grace of 
Christ. But he that affirmeth that he is holy by his 
works, is blasphemous against God, robbeth him of 
his honour, and denieth Christ. Wherefore it would 
be better for him, (as hath been observed,) to be 
swallowed up in wickedness, than to declare himself 
to be a christian, yea, godly and holy ; for in this he 
dishonoureth Christ in such a manner, that it is as 
much as if he declared that there was no Christ. If 
we do not acknowledge that God saveth us by his di- 
vine mercy, is it not as much as to say he is neither 
holy nor blessed 1 Therefore, if I be a christian, I 
must confess that I am one because Christ, himself is 
holy. And although my conscience doth reprove me 
of sin, I must still persevere in this, that his holiness 
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is greater than my sins ; thus, 1 must live honestly 
outwardly, and inwardly rest and trust in Christ 
alone. 

Zacharias turneth his speech to the child, and 
saith, And thou, child, shalt be called the Prophet of 
the Highest, for thou shalt go before the face of the 
Lord to prepare his iv ays. (verse 76.) This shall be 
thy office : thou shalt be the first, and shalt first 
begin : that is, thou shalt be the prophet of the 
Highest. But what manner of prophesy shall this 
be ? Thou shalt be the forerunner of the Lord, and 
shalt prepare his way. When any prince cometh, 
some one goeth before him to prepare the way. John 
doing the like, goeth before Christ, saying, " I am 
the voice of one crying in the wilderness, make 
straight the way of the Lord." 

Such things hath no prophet at any time spoken ; 
but they have prophesied of these things, that a pro- 
phet should come, who would establish a kingdom 
that should remain forever. This prophet doth live, 
even at the time when our Lord maketh his appear- 
ance. The gospel was preached, and baptism ad- 
ministered, by the coming and ministry of John ; 
Christ also began, nearly at the same time. Thus 
we see that the office of John was, to prepare a way 
for the Lord. Which preparation is, to bring people 
to the knowledge of our Lord and Saviour Jesus 
Christ : for he is the grace, gift, king, and horn of 
our salvation. 

No man can come unto Christ, except in the spi- 
rit of humility. John therefore teacheth men that 
they are sinners ; he that acknowledgeth himself to 
be a sinner, and feeleth that he hath nothing where- 
of to boast, understandeth the voice of John ; when 
he saith, prepare ye the way of the Lord, for he is at 
hand that followeth me, who is greater than I ; him 
ve s lall aear and obey. Thus John pointeth out the 



luther's sermons. 187 

way of salvation, through the Lamb of God that ta- 
keth away the sins of the world. 

To give knowledge of salvation unto his people, by 
the remission of their sins, (verse 77.) That is, thou 
shalt begin the office, and minister the word, where- 
by is taught and learned how we are saved, Which 
salvation or blessedness consisteth in this, how we 
may obtain remission of sins, and become partakers 
of the grace of God : not how we may become fa- 
mous through abundance of riches, glory, and 
power on earth, as the Jews have hitherto understood 
it ; for where remission of sin is, there is merit, re- 
ward, or satisfaction ; otherwise it could not be called 
remission of sin. We are therefore to understand 
how God forgiveth us our sins without works or 
merit, and saveth us by mere grace and mercy, by 
the following verse : Through the tender mercy of our 
God ; whereby the day-spring from on high hath visit- 
ed us. {verse 78.) 

Here it appeareth, that those who teach and ob- 
serve laws, works, and merit, strive against the mer- 
cy of God, and knowledge of salvation. For he 
doth not say that forgiveness of sin hath come by the 
prayers and works of the fathers, or of any of the 
saints, but through the tender mercy of God. This 
forgiveness of sin which cometh to us by mercy, is 
without our merit : for Christ the Lord, who is our 
Mediator, hath obtained it for us. God required that 
satisfaction should be made for our sins, and that his 
honour might be preserved ; here we were able to 
do nothing ; Christ alone was able to make the 
atonement. Therefore it is said, Through the tender 
mercy of our God, the day-spring from on high hath 
visited us. It is evident that it was not by our merit, 
but through mere mercy, that Christ came and offer- 
ed himself as a sacrifice for our sins, that we might 
obtain eternal salvation. He is called the day-spring 
from on high, which signifieth his divinity ; for he pro- 



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ceedeth from the Father, as the beams do Irom the 
sun. 

To give light to them that sit in darkness and in the 
shadow of death, to guide our feet into the way of peace, 
(verse 79.) These words of Luke, agreeth with those 
of Isaiah ; where he saith, the people that walked in 
darkness, have seen a great light, &c. Here he re- 
ferreth to Christ, who was to be the light of the 
world ; who, by the gospel, was to enlighten the 
hearts of those that were held captive by Satan, and 
bring them to God ; yea, and guide our feet into the 
way of peace. Thus ye have heard how Zacharias 
hath set forth the gospel and kingdom of Christ, 
with all the fruits and conditions thereof. It is a 
kingdom of grace, and of forgiveness of sins ; also 
of peace, joy, quietness, salvation, and goodness. 
God grant that we may become thoroughly acquaint- 
ed with this kingdom, and be made the happy parta- 
kers thereof. Amen. 



SERMON XIV. 

Philifpians, Chap. iv. verses 4, 5, 6, and 7. 

4 Rejoice in the Lord alway : and again I say, Rejoice. 

5 Let your moderation be known unto all men. The Lord is at 
hand. 

6 Be careful for nothing- : but in every thing; by prayer and sup- 
plication, with thanksgiving-, let your requests be made known 
unto God. 

7 And the peace of God, which passeth all understanding 1 , shall 
keep your hearts and minds through Christ Jesus, 

This text is but short, nevertheless it abounds with 
true christian doctrine. In the first place, we are in- 
structed how we ought to behave ourselves toward 
God : and in the second place, how we ought to con- 
duct ourcelves toward our neighbours. Rejoice in the 
Lord always. This joy is the fruit of faith ; as wit- 



LUTHER'S SERMONS. 



189 



nessed by St. Paul, when he saith, Gal. v. " The 
fruit of the Spirit is love, joy, peace, long-suffering, 
gentleness, goodness, faith, meekness, temperance," 
&c. It cannot be that a person reioiceth in the Lord, 
who hath not yet believed in him ! Therefore, where 
there is no faith, there can be nothing but fear, trem- 
bling, horrour, and sadness, as often as they think on 
God, or hear his name mentioned. Yea, ha-tred and 
enmity toward God remaineth in such hearts ; being 
void of faith, they, find themselves defiled with sin, 
and therefore remain in unbelief. 

The wicked are troubled, cast down, fearful, and 
greatly terrified, thinking that the vengeance of God 
every moment hangeth over them. Solomon saith, 
"The wicked flee when no man pursueth." Again, 
it is said in Deut. xxviii. " The Lord shall give thee 
a trembling heart, and thy life shall hang in doubt 
before thee." Such a heart can have no joy in the 
Lord ; it always feeleth that the revenging hand of 
God is heavy upon it. This joy belongeth to the 
righteous ; to those that are upright in heart. It is 
said, Psalm xxxii. " Be glad in the Lord, and re- 
joice, ye righteous ; and shout for joy, all ye that are 
upright in heart." It is manifest that this Scripture 
was not written for sinners, but for the righteous. 
Sinners must first be shown how they may be deli- 
vered from sin, and obtain God's favour : which, 
when they have learned, and obtained, it followeth 
that they of their own accord rejoice in the Lord, 
being delivered from remorse of conscience. 

If any demand, how one may be delivered from 
remorse of conscience, and have God become mer- 
ciful unto him, we will answer, He who seeketb 
after these things, must not begin with his own 
works, (as do the papists,) tormenting his con 
science and increasing the wrath of God, but let him 
despair of himself and all his works, and embrace 
the promises of God in Christ, having faith that he 



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shall receive whatsoever is promised in the gospel. 
The promises of the gospel are, that Christ should 
make an atonement for our sins, and become our high 
priest, mediator, and advocate before God : that we 
may not doubt but that our sins are forgiven through 
his merits, and that we are reconciled to God. 

When such a faith possesseth the heart, and the 
gospel is thus received, God appeareth pleasant, and 
altogether lovely. The heart enjoys his grace and 
favour, and hath a strong confidence in him : it is 
quiet, and free from the fear of his vengeance : it is 
cheerful, and exulteth in the goodness of God, mani- 
fested through Christ the Saviour. From such love 
proceedeth faith, joy, peace, gladness, giving of 
thanks, praise, and a marvellous delight in God our 
heavenly Father, who dealeth so kindly with us, and 
poureth forth his grace in such abundance upon 
those who do not deserve it. 

This is the joy of which St. Paul speaketh, when 
he saith, Rejoice in the Lord always. He doth not 
tell us to rejoice in gold or silver, gluttony or 
drunkenness, in health, knowledge, wisdom, power, 
glory, friendship, favour, nor in good works, or 
whatsoever is without God ; for these afford but de- 
ceitful and vain joy, which cannot satisfy the heart 
The joy which believers have, is putting their trust 
in God, committing themselves to his care, and rely- 
ing upon him as their kind and tender Father. 

Whatsoever joy is not after this sort, the Lord 
contemneth and rejecteth. Jeremiah saith, chap. ix. 
" Let not the wise man glory in his wisdom, neither 
let the mighty man glory in his might, let not the rich 
man glory in his riches ; but let him that glorieth, 
glory in this, that he understandeth and knoweth 
me." And Paul saith, 2 Cor. x. " He that glori- 
eth, let him glory in the Lord." We must rejoice 
always. Some will rejoice when all things go ac- 
cording to their wishes ; but when adversity cometh, 



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they change joy for sadness and sorrow. But it is 
said in the xxxiv Psalm, " I will bless the Lord at 
all times : his praise shall continually be in my 
mouth." Who shall hurt him unto whom God is 
merciful 1 surely sin shall not harm him, neither 
shall death or hell : wherefore it is said, Psalm xxiii 
" Yea, though I walk through the valley of the sha- 
dow of death, I will fear no evil." 

And again Paul saith, Romans viii. " Who shall 
separate us from the love of Christ 1 shall tribula- 
tion, or distress, or persecution, or famine, or naked- 
ness, or peril, or sword 1 I am persuaded, that nei- 
ther death, nor life, nor angels, nor principalities, 
nor powers, nor things present, nor things to come, 
nor height, nor depth, nor any other creature, shall 
be able to separate us from the love of God which is 
in Christ Jesus our Lord." Jlgain I say, rejoice. This 
repetition of the apostle confirm eth his exhortation : 
and truly not without cause ; for we live in the midst 
of sin and tribulation, which move us to sadness and 
heaviness. Wherefore the apostle, endeavouring to 
comfort us, exhorteth us to rejoice in the Lord al- 
ways, though we sometimes fall into sin. Joy in the 
Lord ought always to have the first place in our 
hearts, and overcome the sorrow and sadness occa- 
sioned by reason of our sins. We must always think 
of what is written in 1 John ii. " If any man sin, 
we have an advocate with the Father, Jesus Christ 
the righteous : and he is the propitiation for our 
sins." 

The apostle hath already informed us how men 
ought to behave themselves toward God ; namely, 
that they serve him with a cheerful heart, and rejoice 
in him continually. He now declareth in few words, 
how the believers ought to behave themselves toward 
men ; saying, Let your moderation be known unto 
all men. That is, be joyful toward God, always re- 
joicing in him ; but toward men, be of a patient 



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mind, and so conduct yourselves, that ye be ready to 
suffer all things, and yield in every thing as much as 
possible, without transgressing the commands of 
God. 

We must endeavour to please all men in that 
which is good ; we must interpret aright the sayings 
of others, and accept the part which is good ; that 
men may see that we are of those who would not 
disagree with any man for any cause whatever ; who 
are rich with the rich, and poor with the poor ; re- 
joicing with those that rejoice, and weeping with 
those that weep : in short, that we are all things to 
all men, that they may acknowledge that we are 
grievous to none ; but agreeable, of a patient mind, 
and obedient in all things. We must endeavour to 
order and apply ourselves unto all, according to their 
capacity and ability : we must be ready to permit, 
to take in good part, to obey, to give place, to do, to 
omit, to surfer all things, for the benefit of our neigh- 
bour ; even though we suffer hinderance, loss of 
substance, name, and body, thereby. 

In order to make these things more plain, we will 
introduce an example. Paul, speaking of himself, 
saith, 1 Cor. ix. " Unto the Jews I became as a 
Jew, that I might gain the Jews ; to them that are 
under the law, as under the law, that I might gain 
them that are under the law ; to them that are with- 
out law, as without law, (being not without law to 
God, but under the law to Christ,) that I might gain 
them that are without law. To the weak became I 
as weak, that I might gain the weak : I am made 
all things to all men, that I might by all means save 
some." We here see the patient and pliant mind, 
rightly observing those things which are here com- 
manded. The apostle did sometimes eat and drink, 
and do all things as a Jew; sometimes he did eat and 
drink with the Gentiles, and did all things as free from 
the law ; for only faith in God, and love toward our 



luther's sermons. 



193 



neighboui, are necessarily required ; all other things 
are free ; and we may freely observe them for one 
man's sake, and omit them for the sake of another. 

It is contrary to this moderation or meekness, 
when one, having an impatient mind, trusteth to his 
own knowledge, and contendeth that one thing 
among the rest is absolutely necessary or unneces- 
sary, applying himself to none, but endeavouring to 
have all others apply themselves unto him : in this 
he perverteth the softness and meekness here taught ; 
yea, and the liberty of faith also. We read in Mat- 
thew and Mark, that Christ suffered his disciples to 
break the sabbath ; and he himself did also break it, 
when the case so required : when it was otherwise, 
he kept it, for which he gave this reason ; The Son 
of man is lord also of the sabbath. Which is as 
much as to say, the sabbath is free, that thou mayst 
break it for one man's sake and convenience, and 
for the sake and convenience of another, thou mayst 
keep it. 

Paul caused Timothy to be circumcised, because 
of the Jews ; for they thought it of importance to- 
ward their salvation : again, he would not have Ti- 
tus circumcised, because certain Jews urged it un- 
justly ; so that the circumcision of Titus would have 
been a confirmation of errour unto them, rather than 
profit. Paul, therefore, would keep circumcision 
free ; that he might sometimes use it, and at other 
times omit it, as he should perceive it to be commo- 
dious and profitable to others. 

Every one ought to behave himself toward all men 
according to this doctrine, and the examples before 
mentioned ; not to be selfish and stubborn, but to 
regard those things that will be acceptable to his 
neighbour. When it doth not hinder thy faith, and 
will profit thy neighbour to yield somewhat of thy 
own right, if thou do it not, thou art without chari- 
ty, and neglectest that christian patience spoken of 
17 



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luther's sermons. 



by St. Paul. We can scarce find a better example of 
this subject, than the case of two unfeigned friends ; 
for as they behave themselves toward each other, so 
ought a christian to behave himself toward every one. 
Either of them endeavoureth to gratify the other, 
either giveth place to the other, suffereth, doeth, 
and omitteth whatsoever he seeth to be for the profit 
and convenience of the other, and that freely, with- 
out constraint. Each of them diligently applieth 
himself to the will of the other ; neither of them 
compelleth the other to follow his mind, and if one 
should use the goods of the other he would not be 
offended, but take it in good part, and instead of 
grudging, would rather offer him more. In short, 
between such there is no exaction of law, no grudg- 
ing, no constraint, no necessity ; but liberty, favour, 
and good will. 

On the contrary, such as are impatient and obsti- 
nate, who take nothing in good part of any man, 
but endeavour to make all things subject to their 
own will, and order all things according to their 
own judgement, such I say, trouble the world, and 
are the cause of all the discord, contention, wars, 
and evil that existeth. They say that they do 
those things for the love of justice ; and for that, 
they endeavour to defend what is right. Thus we 
see verified the saying of a Heathen, that " extreme 
rigour is extreme injury." And Solomon saith. 
Eccl. vii. "Be not righteous overmuch ; neithei 
make thyself over wise." For, as extreme rigour is 
extreme injury, so too much wisdom is extreme 
folly : that is, when wise men boast, they boast be- 
yond measure. 

It is proper that we observe a measure of our 
judgement, wisdom, and prudence ; but in all things 
we must apply ourselves to the promotion of the 
happiness of others. Let your moderation, or patient 
mind, be known unto all men. He doth not command 



luther's sermons. 



J 95 



thee to be made known unto all men, or to tell cf 
thy moderation before all men ; he doth not say, tell 
if forth, but, let it be known; that is, endeavour to 
practise it toward men. So that if any are disposed 
to speak evil of you, his mouth may be stopped by 
the testimony of all others, who have witnessed your 
moderation and meekness. Cbrist saith, Mat. v. 
c< Let your light so shine before men, that they may 
see your good works, and glorify your Father 
which is in. heaven." Again it is said, 1 Peter ii. 12. 
" Having your conversation honest among the Gen- 
tiles ; that, whereas they speak against you as evil- 
doers, they may by your good works, which they 
shall behold, glorify God in the day of visitation." 

By the words, all men, it is not meant all the men 
in the world, but rather all sorts of men : that is, 
we must let our moderation be known toward ene- 
mies as well as friends ; as well toward servants as 
masters, small as great, poor as rich, strangers as 
those at home ; toward them that we know not, as 
toward those with whom we are familiar. Some be- 
have themselves in a very gentle and patient manner 
toward strangers, but are obstinate and fro ward to- 
ward those with whom they associate. There are 
many who take all things in good part from the great 
and rich, and interpret every thing in the most fa- 
vourable manner ; but toward the poor and abject 
they show no gentleness or meekness, neither take 
any thing of them in good part. 

We are all ready to do for our children, parents, 
friends and kinsmen, and favourably interpret, and 
willingly bear whatsoever they do. How often do 
we even praise the manifest vices of our friends, 
or at least wink at them ! but toward our enemies 
or adversaries we show none of these favours ; in 
them we can find nothing that is good, nothing that 
is to be borne, nothing that can be spoken well of, 
but we dispraise every thing they do To such, 



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Paul here speaketh 5 saying, let your moderation (or 
patient mind) be known to all men. He would have 
our moderation and christian meekness to be perfect 
and entire toward all, whether they be enemies or 
friends ; he would have us suffer and take in good 
part all things of ail men, without respect to persons 
or deserts. 

Such undoubtedly will our moderation be, if it be 
not counterfeit ; even as gold remaineth gold, whe- 
ther possessed by the godly or ungodly. The silver 
that Judas received, when he betrayed the Lord, was 
not turned into ashes, but remained the same : so a 
patient mind that is sincere, continueth like itself, 
whether exercised toward rich or poor, friends or 
foes. Our nature being corrupt and deceitful, we are 
apt to be patient and pliant toward rich men, great 
personages, strangers, and friends, and not toward 
others ; wherefore it is false, vain, vile, hypocritical, 
and nothing but deceit and mockery before God. 

In these few words, is comprehended the life" 
which a christian ought to lead toward his neighbour. 
For he that is of a patient and meek mind, studieth 
to deserve well of all men ; as well of the body as 
soul, as well in deed as in word. When a mind is 
so patient, as to bear the offences and malice of 
others, there is love, joy, peace, long-suffering, gen- 
tleness, goodness, and whatsoever is the fruit of the 
spirit : Gal. v. But here the flesh murmureth : it is 
said, if we should endeavour to take all things in 
good part from all men, the unjust would abuse our 
meekness, and take from us all things ; yea, they 
would not suffer us to live : but the apostle abun- 
dantly satisfieth this distrust and foolish cogitation ; 
even from this place to the end of the text : The 
Lord is at hand. He will not therefore forsake thee, 
but will nourish and protect thee. 

It is said, Psalm Iv. " Cast thy burden upon the 
Lord, and he shall sustain thee." And 1 Peter v 



luther's sermons. 



197 



" Cast all your care upon him : for he careth for 
you." And again, Christ saith, Mat. vi. " Behold 
the fowls of the air : for they sow not, neither do 
they reap, nor gather into barns ; yet your heavenly 
Father feedeth them. Are ye not much better than 
they V All which agreeth with the present consola- 
tion of the apostle, and hath the same meaning as 
the following : The Lord is at hand. 

Be careful for nothing; but in every thing by prayer 
and supplication with thanksgiving let your requests be 
made known unto God. In these words the apostle 
teacheth us to cast our care upon God, and turn to 
him by prayer and supplication. He, who will not 
put his trust in God, when he meets with difficulty 
and disappointments, but will first weigh all things 
by his own reason, and order them according to his 
own judgement, will find himself involved in many 
perplexities, and will lose all joy and quietness there- 
by. Such a person laboureth in vain, and plungeth 
himself still deeper into trouble and misery, from 
which he is not able to extricate himself. This we 
may learn by our own, and by the experience of 
others. 

The admonition of Paul concerning prayer is 
given, lest we should be sleepy and slothful, and not 
pray for the things of which we stand in need. He 
that indulgeth himself in slothfulness, shall be easily 
wrapped in the cares of this world. Therefore, in 
every thing by prayer and supplication } with thanksgiv- 
ing, let your requests be made known unto God. When 
we are in trouble, we must flee unto prayer, and 
make known our wants to God, and desire him to 
bestow upon us those things of which we stand in 
need. 

We must here take some notice of the formation 
of prayer, and what is the true manner of praying 
The apostle mentioneth four things ; prayer, suppli 
cation, giving of thanks, and requests or petitions. 
17* 



198 



luther's sermons. 



Prayer is the words or speech wherein something is 
desired ; as the Lord's Prayer, the Psalms, &c. 
Supplication, is when the petition is urged with ear- 
nestness, as when one prayeth for something that is 
very dear and excellent to him ; as when we pray 
unto God by his mercy, by his Son, by his promise, 
by his name, &c. ; as in the following passages : 
Psalm cxxxii : " Lord, remember David and all his 
afflictions." And Paul saith, Romans xii. " I be- 
seech you therefore, brethren, by the mercies of 
God and 2 Cor. x. " I beseech you by the meek- 
ness and gentleness of Christ," &c. 

A petition or request is, when we name that which 
is desired, and for which supplication is made ; as 
we may see in Mat. vii. " Ask, and it shall be given 
you ; seek, and ye shall find ; knock, and it shall be 
opened unto you : for every one that asketh, receiv- 
eth ; and he that seeketh, findeth ; and to him that 
knocketh, it shall be opened." Thanksgiving is, 
when the benefits of God are rehearsed, whereby 
faith is strengthened, and stirred up to look for that 
which is desired, with more confidence. Wherefore, 
prayer urgeth or earnestly entreateth by supplica- 
tion, but is strengthened and made sweet and accept- 
able by thanksgiving, and therefore obtaineth what- 
soever it asketh. 

We read that this manner of prayer was used in 
the church, among the holy fathers of the Old Tes- 
tament ; who always in their prayers were wont to ask 
with supplication and thanksgiving. The same also 
we see in the Lord's Prayer ; which beginneth with 
thanksgiving and with praise ; in the beginning there- 
of we confess God to be our Father, unto whom we 
have access by his fatherly love, and through the 
merits of his Son. 

Paul hath well expressed the mystery of the gol- 
den censer, mentioned in the Old Testament, where- 
of we read many things in the books of Moses. It 



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199 



was lawful for the priests only, to burn incense ; but 
now, all we who believe in Christ, are priests ; 
wherefore it is lawful for us, and for us only, to 
burn the incense of prayers. The censer, that gol- 
den vessel, is the words which we utter in prayer : 
surely golden and precious are those, of which the 
Lord's Prayer consisteth, the Psalms, and other 
prayers used in the holy scripture. 

Vessels, in scripture, frequently signify words. 
Wine, water, burning coals, and the like, are con- 
tained in vessels ; so the meaning of what we ex- 
press, is contained in words. By the cup of Baby- 
lon, is understood the doctrine of men ; and by the 
cup from which the blood of Christ is drank, the 
gospel. The burning coals whereon the frankin- 
cense was laid, signify thanksgiving, and the rehear- 
sing of benefits in prayer ; which we are wont to do 
in making supplication. That fiery coals signify be- 
nefits, is manifest by referring to Romans xii. where 
the apostle reciteth the words of Solomon ; Proverbs 
xxv. " If thine enemy hunger, feed him ; if he 
thirst, give him drink : for in so doing thou shaltheap 
coals of fire on his head." Benefits may properly 
be called coals of fire, for they inflame the heart 
with love, which was before cold and inactive. 

In the law it was prohibited to lay the frankin- 
cense upon any other coals except those that were 
of the altar of the Lord : which signifieth that we 
must not rehearse our own good deeds in prayer, as 
did the pharisee, (Luke xv.) but only the benefits 
of God bestowed upon us in Christ : he is our altar, 
and by him we must offer : and for the benefits re- 
ceived by him we must give thanks, and make men- 
tion of them in prayer for the increasing of our faith. 
This Paul teacheth, where he saith, Col. iii. " Do 
all things in the name of the Lord Jesus, giving 
thanks to God and the Father by him." For God 
will not suffer us to glory in any thing else in his 



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sight, which he declared in a type or figure, Lev. x. 
where we read that Nadab and Abihu, the sons of 
Aaron, were consumed in a flame from the altar of 
the Lord, because they burned incense, taking other 
fire than that of the altar. 

The works of Christ are acceptable to God ; we 
must therefore give thanks for these only, and re- 
joice in prayer. Incense signifieth the petitions made 
in prayer. Paul saith, let your petitions be made 
known unto God ; wherein he seemeth to have con- 
sidered and interpreted them as a sweet savour as- 
cending from the censer. As though he had said, 
when ye burn incense sweet and acceptable unto the 
Lord, make your petitions known unto God with 
supplication and thanksgiving : this incense and sa- 
vour being sweet and acceptable to God, ascendeth 
to heaven like vapours of smoke, and entereth even 
unto the throne of God. 

As burning coals give a strong savour and make 
it ascend upward, so the memory of the benefits of 
God which we rehearse in thanksgiving, maketh 
prayer steadfast and bold, which ascendeth into hea- 
ven ; but without which it fainteth, is cold, and of no 
force. Therefore, before we can pray effectually 
with faith, our hearts must be inflamed by the me- 
mory of the benefits which God hath bestowed upon 
us in Christ. 

Perhaps some may demand how our petitions are 
to be made known to God, seeing they are known 
unto him before we pray T I answer; the apostle 
adjoined this, that he might instruct us of what sort 
true prayer ought to be : namely ; being assured, 
and having confidence and trust in God. Such a 
prayer is not made at adventure, neither passeth it 
away into the wind, as the prayer of those who have 
no regard whether God hear or not, yea, rather be- 
lieve that he doth not hear ; which is not to pray or 
ask of God, but to tempt and mock him. 



luther's sermons. 



201 



If a man desire money of me, whom I certainly 
know to be persuaded in his own mind that he shall 
not receive it, 1 should not grant his request, but 
consider myself mocked. How much more is God 
offended at our much crying and babbling, when we 
do not consider whether he heareth us or not. Let 
us therefore learn to make known our petitions unto 
God ; that is, so ask that we doubt not that they are 
known and accepted by him. If we in faith believe 
that we shall receive whatsoever we ask, we shall 
receive it : for as we believe, so it cometh unto us. 
As the smoke carrieth the savour upward from the 
censer, so faith carrieth the petitions of the believers 
into the presence of God ; whereby we assuredly 
believe that our petitions will ascend to God, and 
that we shall obtain those things that we ask. 

It is said in the Psalms, " God hath heard my pe- 
tition ; give ear Lord unto my prayer," &c. Christ 
saith, Mat. xxi. " Whatsoever ye shall ask in pray- 
er, believing, ye shall receive." And James saith, 
chap. i. " Ask in faith, nothing wavering. For he 
that wavereth, is like a wave of the sea driven with 
the wind and tossed. For let not that man think 
that he shall receive any thing of the Lord." Who 
cannot perceive that the babbling and noise which is 
made through the world in monasteries, is mockery 
and delusion 1 The prayers of these, if they may be 
called prayers, are abundantly shown before men ; 
but God doth not regard them, neither doth he hear 
them ; for they do not believe, neither are they as- 
sured that their prayers are heard by him ; therefore 
as they believe, so do they receive. It was time, long 
ago, that those mockeries and blasphemies should 
have been abolished. 

If we pray as we are here taught, there shall be 
nothing which we may not obtain. We pray for 
many things which we do not receive, but this is not 



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marvellous, for it is evident that we do not ask in 

faith. 

And the peace of God, which passeth all understand- 
ing, shall keep your hearts and minds through Christ 
Jesus. By the peace of God, it is not meant that 
whereby God is peaceable and quiet in himself, but 
that which he giveth unto us, and poureth into our 
hearts. This peace is given to us while in the world, 
notwithstanding we suffer affliction. It passeth all 
understanding. It must not be understood by this, 
that we cannot perceive it ; for if we have peace 
with God, it must be felt in the heart and conscience, 
otherwise we could not be preserved by it ; but it is 
to be understood, that when tribulation cometh upon 
those who know not God, and are unacquainted with 
prayer and supplication, who trust in their own wis- 
dom, being void of faith, they become exceedingly 
disquieted and troubled, not knowing the peace of 
God. 

Those who rejoice sincerely in God, knowing that 
he is favourable to them, and that they are at peace 
with him, are patient in tribulation, and endure it va- 
liantly, being strengthened inwardly by faith. When 
the believer is in trouble, he committeth all things to 
God, without seeking to know when, how, where, 
or by whom he will give him quietness. Again ; God 
showeth them a great favour, insomuch that he ma- 
keth their trials of great advantage to them, which 
no one would suspect. This is that peace of the 
cross, the peace of God, the peace of conscience, 
yea, true christian peace, by which a man liveth qui- 
etly and peaceably with all men. 

This peace cannot be comprehended by reason, 
that a man under the cross may have quietness of 
mind, joy of heart, and peace even in the very inva- 
sion of his enemies. This is the gift and work of 
God, which is unknown to all except those that have 
experienced it. Paul saith, Romans xv. 13. "Now 



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203 



the God of hope fill you with all joy and peace in 
believing." That which he here calleth peace in be- 
lieving, he calleth in our present text the peace oj 
God 

Paul would have us understand, that he who re- 
joiceth in the Lord by faith, and is of a meek and 
patient mind, will be assaulted by the devil ; who will 
raise up some cross, that he may thereby drive him 
from his christian duty. The apostle therefore would 
have every one to be prepared against the attacks of 
Satan, and to place his confidence where he cannot 
trouble it : namely, in God. We must wait patiently 
for the coming of our Lord, who will make an end 
of adversity : by this means, our minds, hearts, and 
consciences, will be preserved and kept in peace. 

Patience cannot endure, where the heart is not 
confirmed in this peace : for only those who possess 
it, are persuaded that God is favourable to them, 
and that he taketh care of them. We must not here 
understand the hearts and minds to be the will of 
nature, but, as Paul iMformeth us, of Christ Jesus. 
These are the hearts and minds produced by faith and 
love; and those that possess them, behave with re- 
verence toward God, and in a loving and gentle man- 
ner toward their neighbours. They believe in God, 
and love him with their whole hearts, and are always 
ready to do whatever will be acceptable to him, and 
to their neighbours. 

Such hearts and minds as these are often beset by 
the devil, who by the fear of death, and other trou- 
bles, endeavoureth to terrify, and drive from thk 
godliness ; suggesting false hopes, which are the de- 
vices and imaginations of men. Thus the mind 
sometimes becomes seduced, and seeketh comfort in 
itself and other creatures ; having been drawn aside 
from the true worship of God, and wrapped in the 
snare of the devil. We perceive in this short text, 
great instruction in the christian life ; how we must 



204 luther's sermons. 

conduct ourselves toward God, and toward our 
neighbours. We must believe God to be all things 
unto us, and we must be all things unto our neigh- 
bours. We must be kind and merciful to them, even 
as God hath been kind and merciful to us ; thus, 
we must receive from God and give to them ; and 
continue in faith and love, which is the whole sum of 
Christianity. 

In what a godly manner Paul setteth forth the du- 
ties of a christian in this text ! First, he teacheth 
him that he ought to be glad and rejoice in the Lord 
always : Secondly, to show himself meek and gentle 
toward all his neighbours : if it be said, how can I 
do that without loss or injury 1 the answer is, the 
Lord is at hand : if there be objections still, if it be 
said, what shall I do if men persecute me, and take 
away what I possess 1 he addeth, he careful for no- 
thing; hut in every thing by prayer and supplication 
with thanksgiving let your requests be made knoicn unto 
God. If the flesh again murmur, saying, what shall 
I do if I be oppressed and set at nought % he con- 
cluded by saying, the peace of God, ichich passeth 
all understanding, shall keep your hearts and minds 
through Christ Jesus. 



mobbb 



